SJ^ THE PROPERTY OF 

M% FRANK H. MASON, 



BROOKLINE, MASS. 



f 

f 

MM. 



yli If thou art borrowed by a friend, 
*!/ Right welcome shall he be, 

\lf To read, to study, not to lend, W 
But to return to me. yj^ 

Not that imparted knowledge doth \f/ 

Diminish learning store, y|> 

But books I find, if often lent, }Jf 

\ff Return to me no more. \|/ 

MfRead slowly, pause frequently, think seriously 
keep cleanly, return duly, with the corners 

of the leaves not turned down. ^ 



t 



HANNAH .T. COP ELAND 



HANNAH ;i\ CUJ^h&mj 



CRITICAL 

AND 

CANDID EXAMINATION 

o f A 

LATE PUBLICATION, ENTITLED 

THE 

Doctrine of Eternal Misery, 

RECONCILEABLE WITH THE INFINITE BE- 
NEVOLENCE OF GOD ; 

AND A TRUTH PLAINLY ASSERTED IN THE 
CHRISTIAN SCRIPTURES.- 



By NATHAN STRONG, A. M. • 

?A*TOR OF THE NORTH PRESBYTERIAN CHURCH IN HART FORD, 



By DAN FOSTER, A. M. . 



The Lord is good to all : and his tender mercies are over ail 
his zvorks. Pfalm cxlv. 9. 



PRINTED ACCORDING TO ACT OF CONGRESS. 



WALPOLE, Newhampshire. 
Printed for THOMAS & THOMAS, 

By DAVID N E W H A L L. 



Y 



Preface* 

In the following Examination, the reader 
may poflibiy find the grand fyflem of creation and 
divine moral government reprefented, in a manner 
different from that in which he hath been accuftom- 
ed to confidcr it. But, as we are all liable to err, 
let him reflecl; that it is as likely he fliouid be mis- 
taken now, in his ideas of the mediatorial difpenfa- 
tion, as that I fhould have been miftaken in mine, 
ten or fifteen years ago. That a propofition is new 
to us, or different from what we have been ac- 
quainted with, is no fign that it is falfe. I fhall 
flrft prefent the reader with fome considerations of 
the divine benevolence, as difplayedin the creation 
and government of men, In this part of the work, 
it will be my principal endeavour to refute Mr. S*s 
fyftem of divine benevolence, which is his fole foun* 
dation to build his fabric of eternal mifery upon. 

If Mr. S, be totally miflaken in his ideas of the di* 
vine benevolence, his whole fcheme of eternal mife- 
vy is fubverted, as this fcheme depends entirely on 
his ideas of divine benevolence for its fupport. If 
his notion of the general good, the good of the pub- 
lic, or the greateil glory and bleflednefs of Go J, and 
his holy intelligent kingdom, as being the fole object, 
of the divine benevolence, and yet necefiarily pro- 
duced by eternal fin and mifery, be wrong and mift 

taken ; 



PREFACE. 



taken ; all he hath written fails of its defign, tfa$ 
fupport of the doctrine of eternal mifery. That hiq 
notion of thefe things is wrong, is plain and undeni- 
able, from the fingle confideration, that it is reducea* 
ble to the moft monitrous abfurdity ; which the 
reader will dearly fee as he proceeds. No doctrine 
that is true ean pofTibly Be reduced to abfurdity. 
I v/ifh the readgr to pay ftricr. attention to this im- 
portant point, the refutation of Mr S.'s doctrine of 
benevolence. If he mail be convinced that this is 
fairly and truly done, all the reft will be eafy ; fince 
it is absolutely impoffible to fupport the doctrine of 
eternal roifery, on any other plan of divine benevo- 
lence. Indeed, there are but two hypcthefes of the 
divine benevolence, that brought forward by Mr. S. 
and that which I have infilled upon, in oppofition 
to Mr. S. If his be wrong, therefore* mine is right. 
And if my theory of divine benevolence be juft, the 
doctrine of eternal mifery cannot be defended. 

The reader will next be prefented with the in- 
quiry, whether it be not the benevolent and gracious 
plan of God, that all men (hall, eventually^ be virtu* 
ous and happy. Mr. S. allows that fuch an exposi- 
tion of the doctrine of divine benevolence, as I have 
given, fignifies the fame thing, as that all men will be 
faved. This is readily conceded. But if that expo- 
lition of divine benevolence, which I have given s 
be proved, inftead of being taken for granted, as Mr. 
S's is, this is all we Want. That interpretation of the 
word benevolence, which is fubftantially fupported 
f>y reafon and fcripture, is doubtlefs the true one» 



PREFACE. 



v 



though it fhould happen to fignify the fame thing, as 
that all men will be faved. If I have refuted Mr. 
S's idea of divine benevolence, my own remains to 
be the true one ; as I before obferved. To deftroy 
Mr. S.'s theory of divine benevolence, was my firfl 
object. I have then produced many paffages of 
Scripture, both from the Old and New Teftaments, 
in fupport of my theory of the divine benevo- 
lence, arrd to fbow that it really is the benevoleatplan 
of God, that al! men fhall, eventually, be virtuous 
§nd happy. That paffage of the prophet Ezekiel, 
concerning the eventual reftoration of the Sodomites, 
the ancient wicked and abandoned inhabitants of 
Samaria, with the Hke wicked inhabitants of Judea, 
and their final falvation, is a ftriking inftance of di- 
vine benevolence towards the worfl of men. And 
if God be fo benevolent towards the word of men, 
that have ever lived on the earth, as to defire and 
defign their reftoration to virtue and happinefs ; it 
mud be confide red as a fubftantial proof that he de- 
fires and defigns the virtue and happinefs of all men. 
In the third part of this work, I have gone through 
with the examination of all the paffages of fcripfure 
which Mr. S. has adduced as proof of the do&rine 
pf. eternal mifery. Thefe paffages of fcripture 
I have confidered and endeavoured to anfwer, as fo 
many objections againfl my theory of the divine be- 
nevolence, and univerfal falvation. Future mifery 
is the utmoft that can be proved, from any paffage 
of fcripture Mr. S. has adduced, without any regard 
to the duration of that mifery* From the juftice 



vi 



PREFACE. 



and goodnefs of the divine nature, we might fafely ' 
and pofitively determine that future mifery will 
feave an end, if it were not demonftrated by fcripture 
as it is in a variety of paffages. As, where it is de- 
clared that Chriftcame to deftroy the works of the 
devil, which are moral and phyfical evil. Alfo, 
that be mufi reign, till be hath put all enemies under 
his feet ; and de/iroyed the laft enemy \ death. Thefe, 
and many others as I have fhown, give us the ut- 
mod affurance, that neither fin nor death, moral 
nor phyfical evil, fhali have exiftence in the univerfe 
when Jefus ihail deliver up th« mediatorial kingdom. 

I have alfo endeavoured to anfiver that grand ob- 
jection againft the do£irine of univerfal falvation, 
that it tends to evil, and to licentious manners. I 
defire the reader would carefully and candidly con- 
iider what I have written in anfwer to this objection* 
I think I have made it undeniably plain, that the 
dodfrine of eternal mifery tends, dire&ly and natur- 
ally, to deftroy all piety and morality, all faith and 
hope, and love, and joy, and every pious afFe&ion; 
and all juftice, kindnefs, and mercy towards mankind. 

In the laft part, 1 have addreffed the clergy and 
people of the United States. In this addrefs, I have 
attempted a brief view of the two very different 
fyftems ; that of eternal mifery, and that of univer. 
fal holinefs and happinefs, with their different effects 
on the minds and manners of men. This is a gen- 
eral view of what the reader may expeQ; in the fol- 
lowing work ; all which is now fubmitted to his can- 
did perufal and judgment. 

A CRITICAL 



4 

CRITIC A i 

AND 

CANDID EXAMINATION. 



PART FIRST, 

I PROPOSE to conducl this examination 
in the following method ; 

J. The firft part will confifl of fome confidera- 
tions of the divine benevolence, as difpiayed in the 
creation and government of men. 

II. An enquiry, whether it be not the benevo- 
lent and gracious plan of God, that all men fhall, e- 
ventually, be virtuous and happy. 

III. Some of the mo ft material objections a- 
gainft fuch a plan fairly dated and anfwered. 

IV. • A kind and generous addrefs to the clergy 
and people of the United States. 

I. Some confiderations of the divine benevolence 
as difpiayed in the creation and government of 
men. 

Jufc 



2 



Juft and accurate ideas of the divine benevolence^ 
as difplayed in the creation and government of men A 
tnuft be of fpecial fervice to us, in all our enquiries 
after the final ftate of mankind. I have, therefore* 
propc fed to begin my examination by fome eonfider- 
aliens on this important fubjec"t. 

Mi Strongs in his fecond Part, p. io8, propounds 
an objection againft eternal mifery, in the following 
words, viz. " The eternal mifery of individuals is 
incOnfiftent with benevolence." Inconfiftent with 
the divine benevolence, the meaning is; 

This Mr, S. acknowledges to be a very common 
©bjeclion ; and that <k many honed minds find diffi- 
culty in it." - And I perfe&iy agree with him, in not 
thinking it flrange that this Ihouid be the cafe. That 
every honeft unbiaff d mind fhould find difficulty 
in reconciling the eternal mifery of a great part of 
human kind, with infinitely perfect benevolence^ is 
no more than we might reafonably expect. 

But this whole difficulty, however great it may 
feem, or really be, * s arifes," a$ Mr S. affirms, " from 
not having jufl: and accurate ideas of the nature of 
benevolence, and in what it confiHs." After this, 
we may reafonably expect to find divine benevolence 
very juftiy and accurately defined, and fuch views 
of it given, as will prefently remove, from every 
honePi mind, all difficulty about the eternal mifery 
cf millions of millions of the human race. 

Whether Mr. S. will confider me to be of the 
number of honeft minds, I cannot determine : 

carefully 



this I mutt frankly fay, that, after having read and 
carefully confidered his definition of divine benevo- 
lence, I am flill in difficulty, when I think of the e- 
ternal rnifery of a great part of my fellow crea- 
tures. 

Mr. S. obferves. <c It is agreed by all, that the fu- 
pre me Jehovah is a being of infinite benevoience ; and 
that no event will take place in his government, that 
is inconfiftent with the mofl per fed goodnefs. 
Boubtlefs it is alfo true that God hath wifdom to 
contrive^, and power to execute, a fcheme of exif- 
fence arid government, that contains the greateft 
poffibie quantity of happinefs ; and which every 
benevorent mind will fay is the moft perfect' fcheme, 
and wholly the fruit of goodnefs." 

That God is capable of forming a fcheme of ex- 
iftence and government that will abfolutely be the 
beft and mod perfect, I do not feel myfelf difpofed 
to deny. That he actually hath formed fuch a 
fcheme of exiftence and government, I know not that 
we can, with fafefcy, affirm. This would require us 
to believe that infinite wifdom, almighty power, and 
unbounded goodnefs have been exerted, to their ui- 
mofl limits, upon the prefent fcheme of exiftence and 
government ; and that, therefore, it is the bell that 
God could form. 

I am perfectly fatisfied with the exifling fcheme 
of creation and providential government of mankind 
and of the univerfe, fo far as I under {land it ; and, 
for that part of the divine government which I 
S am 



am unacquainted with, my confidence in the diving 
character is fuch, that I make myfelf entirely eafy. 
I defire no man to fay more. 

I tvifh I could obtain a clear and correct idea of 
what Mr. S. means by the great eft poffible quantity 
of happinefs. Whether he means, the greateft quan- 
tity of happioefs enjoyed by the intelligent univerfe, 
Creator and creatures ; or by all intelligent creatures ; 
or by the human kind only ; is not clear. It appears 
to me that clear and diftinct ideas here will be fpe- 
cially ferviceable in our inquiries. 

Mr. S. fays, that, by the expreffions public good % 
general good, the good, or glory, or blejfednefs of the 
whole^ " are meant the greateft glory and 
blefTednefs of God, and his holy intelligent king- 
dom and he adds, " this eminently comprizes the 
giory and bleifednefs of God." In p. 109, he fays, 
** They aifo fuppofe, on the teftimony which God 
hath given of what he will do, that thofe who argue 
again ft a future punifhment, however awful it may 
be to individuals, or however honeft the ymay feel to 
themfelves, are oppofing the beft, the greateft, and 
the eternal interefts of God and his kingdom.'* 

As we fhall foon find that Mr. S. confiders the di- 
vine benevolence to be, a conftant and invariable re- 
gard to the greateft good or happinefs, of the intel- 
lectual fyftem ; and that this greateft good, or hap- 
pinefs, of the intellectual fyftem may be preferved, 
though multitudes of intellectual creatures be eter- 
nally miferabie : nay, farther, that this fupremegood, 

or 



■ k 

or happinefs, may be promoted and advanced by 
the eternal mifery of miUions of human beings : it 
becomes absolutely neceffary, that we moll accurately 
fix and afcertain fome juft ideas of the greateft 
quantity cf happinefs in the intelle&ual fyftem. 

If, by the greateft pejftble quantity of happinefs 
Mr. S. means, the greateft public or general good \ the 
greateft glory ; or blejednefs of the whole % which, he fays, 
means, the greateft glory and blefiednefs of God, 
and his hgly intelligent kingdom ; then we have ob- 
tained his ideas. Now, then, we may proceed 
one ftep farther. This greateft glory and bieiTed- 
nefs of God, and his holy, intelligent kingdom, Mr. 
S. fays, may confift with the eternal mifery of indi- 
viduals, be promoted by it, and, farther Ml, that 
this eternal mifery is a neceJTary mean of producing 
it. Take his own words. " We may therefore be 
affured, that the infinitely benevolent, all- wife and 
all-powerful God, will eternally execute fuch a gov- 
ernment, as will make bleffednefs in the univerfe 
the greateft that is poffible. It is doubtlefs on 
this principle, that he hath admitted moral and 
natural evil into his government. Not becaufe he 
delights in either fin or mifery ; or views them as 
good in their own nature ; but becaufe they are 
the neceffary means of producing the greateft good." 
Mr. S. and the public will permit me, in character of 
examiner, to be critical, whilft I am candid. 1 Sol- 
emnly declare that I have no intereft to ferve, in 
this examination, but that of truth. The glory of 
God and the good of mankind are my motive. I 

piopofe 



6 



propofe the following, as a genera! method of proce~ 
dare, in this examination ; firft, to ftate^ clearly and 
fairly, the meaning of my author ; fccondly, to ex* 
amine his opinions, and confider whether they are 
trueorfajfe ; if falfe, then, thirdly, to prefent the 
public with what I confider to be truth. 

We have, already, I think, difcovered Mr, S.'s 
ideas of the greatefi quantity of ha'ppinefs. It is 
the greateft glory and bleffednefs of God, and of 
his holy intelligent kingdom. And Mr, S. affixms 
that fin and mifery are the neceffary means of pro- 
ducing this greatefi glory and bleffednefs 
and of his holy intelligent kingdom. 

That we may have his whole fyflem in one view, 
we will now endeavor to obtain Mr. S.'s ideas of the 
divine benevolence, 

Mr. S. fays, p. 109, <s One of three things niuft 
certainly be true. Either ift. That God is not a 
benevolent being, — Or 2dly. God hath not been a* 
ble to prevent mifery. — Or 3dly. Infinite benevo- 
lence is confident with the exiftence of mifery, and 
this is doubtlefs the truth, 2. Benevolence is con- 
fident with immediately appointing and producing 
mifery.** 

In. p. 110, he fays, ct It appears that the following 
things are true concerning benevolence : Firft, That 
it is a love of the greateft quantity of happinefs. 
Secondly, that it is confident with the exiftence of 
mifery, and with being the inftrumcnt of executing 
it. Thirdly > that it has regard to the greateft quan- 
tity 



of .God, 



tlty of happincfs in fociety, and not to the happi- 
lifefs oi c every individual. Benevolence, thus defined, 
is tKat goodnefs or holinefs, which direcls the fu« 
preme God" in creating, governing, and rewarding." 

mi S. ftill farther iilufti ating his definition of di- 
vine benevolence, obferves, p. no. "The good ot 
the whole or the greatelt happinefs of intellectual 
bein<r, is the object of benevolence." Again, p. n i „ 
" The happinefs of every individual, and the great- 
eft happinefs of the whole, are ccnGderations entire- 
ly feparafe ; and the benevolence of God willchoofe 
the latter. A regard to the happinefs of the whole, 
is the very thing which dilliaguiflbes benevolence 
from felfifhnefs.. It is the important criterion of 
diftiocVion, and the whole which makes the differ- 
ence between holinefs and unholinefs. " It appears 
therefore that thofe, who attempt to reconcile the 
prefent mifery of individuals with the goodnefs of 
God, by faying, he will make it the means of increal- 
ing their future happinefs, fo as to compensate for 
prefent fuffering^ have entirely departed from the 
nature of benevolence, and are judging of the difpen- 
fations of God, on the principles of felfilhnefs. A 
.benevolence limited by the law of individual hap- 
pinefs, is fo far from the true benevolence of God^ 
and of holy creatures, and from making all creatures 
bleffed in its operation : that it is not holinefs, neither 
can it ever give perfect happinefs to any mind. 
There is no middle way between felfifhnefs and a 
fnpreme regard to the good and glory of God and his 
kingdom." 

We 



a 

We have no.w, perhaps, made quotations enough 
for the prefent purpofe ; and may proceed to collect 
and prefent, in one view, our author's ideas, both of 
the greatefl: poflible quantity of happinefs ; and of the 
divine benevolence. The greatefl: poflible quantity 
of happinefs, is the greatefl: public or general good ; 
or the greatefl; good of the whole ; or the greatefl: glo- 
ry and bleflednefs of God, and of his holy intelligent 
kingdom. — This greatefl: glory and bleflednefs of 
God, and of his holy intelligent kingdom, confifts 
with the eternal mifery of individuals— are promoted 
by this mifery — yea, fin and mifery are the neceflary 
means of producing the greatefl: glorv and bleff- 
ednefs of God, and of his holy intelligent kingdom !! 
—-The divine benevolence confifls in loving the 
greatefl poflible quantity of happinefs ; or in 
maintaining a fupreme and inviolable attachment 
to his own greatefl: glory and bleflednefs, and to the 
greatefl: glory and bleflednefs of his holy intelligent 
kingdom ; or in loving, and taking fupreme delight 
in that glory and that bleflednefs, which are not 
promoted only, but neceflariiy produced, by fin and 
mifery ! ! ! 

The picture is Clocking I — It is dreadful ! ! I tru« 
ly pity every reader, who is not abfolutely diverted 
of every fpark of piety and humanity. The feelings 
of every pious and humane foul mud be intolerably 
wounded by fuch a reprefentation of the ever glo* 
rious God j the Father and the Friend of all his crea- 
tures. The grofleft and moft corrupt falfhood muft 

lie 



iie at the foundation of fuch a fyftem as this. And 
'"itisveiy unfortunate for Mr. S,, fince he hatb, 
with ccnfiderable parade and orientation, Hepped 
forth as a champion for the truth, in this day of 
general decay of religion, and corruption of opinion, 
that the foundation principles of his fcherne of 
truth, Ihould appear fo grofsly and palpably falfe 
^nd corrupt. 

To undertake a formal refutation of Mr. S/s o- 
pinions of the greateft poffibfe happinefs, and of the 
d vine benevolence, would be an unpardonable im- 
pofition on the intellectual abilities of the loweft clafs 
of my readers. 

If 1 were to afk an American child, of ten years 
of age, and of half common fenfe, whether the great- 
eft domeftic happinefs confined, in the happinefs of 
a part of the family, and the fin and mifery of the 
reft; or in the united happinefs of the whole family, 
he would readily, and without the leaft premedita- 
tion anfwer, that the fupreme happinefs of a family 
confifted in the aggregate of the happinefs of each in- 
dividual. 

And, if I were flill to proceed with this child, and 
to afk him which father were poiTelTed of the 
trueft benevolence, he who loved to contemplate 
the happinefs of a part of his children joined with 
the fin and mifery of the reft ? or he who cordially- 
loved all his children, dealt kindly by them all, and 
endeavoured to promote the happinefs of all ? he 
would as promptly anfwer, as before, the latter ; 

the 



1$ 

the latter is the truly Benevolent father. This is 
the native voice of the human heart it is the 
voice of reafon ;— it is the voice of common and un- 
lettered ferife. 

I am very loih, in a candid, though critical* ex- 
amination, to fay hard things, Mr. 8. is a gentle- 
tnan of good natural and acquired abilities* But I 
cannot think he reafons fo accurately and confe- 
qjendally now, as he did twenty years ago. Inftead 
of a formal refutation of the fundamental principles 
and opinions in Mr. S.'s fyftem, I will beg leave to 
prefect him, and my fellow-citizens, with fome few 
confiderations on the fupreme good of intelligent 
beings, and the divine benevolence. 

The period in eternity was, if I may be allowed 
fuch an exprefiion, when there was, a folitary God. 
No being in the univerfebut he. No creature exifU 
ed. What then did the greater! glory and blelTed- 
nefs of God confift in ? Was He not as glorious and 
as bleffed then, as He hath ever been fince, or as He 
ever will be ? There was no fin, no mifery then. Will 
Mr. S. fay, God was not fo glorious, nor fo happy, 
then, as he hath been fince the introduction of fin and 
mifery into the fyftem ? I think he muft fay this, to 
be confident ; for he hath affirmed, that fin and mif- 
ery are the neceffary means of producing the greateft 
slorv and bleffednefs of God. An unfortunate, and 
unfounded idea ! 

Did not virtue, holinefs, and felf-enjoyment, 
eompofe the glory and bleffednefs of God, in the 

days 



it 



days of eternity, and before creatures exifted ? Or 
muft we fuppofe that God derived a part of his glo- 
ry and bleflednefs, even from old eternity, from the 
profpeft which he then entertained of the abound- 
ing of moral and natural evil, in a thoufand poflible 
intellectual worlds ? 

When no being exifted but God, what was divine 
benevolence ? Was it a fupreme afftc~lion to holi- 
jiefs, and to happinefs as founded upon it ? or did he 
look forward to a thoufand worlds which he defign- 
ed to make, and, beholding his glory and blefled- 
nefs advancing from the fins and miferies of millions* 
take fupreme delight in the profp£6~r, ? According to 
the hypothefis Mr. S. hath advanced, both the glory 
and bleflednefs of God were imperfect before the in« 
trodu&ion of fin and mifery ; and confequently, his 
benevolence was but a faint refemblance of what it 
hath been fince. So long ago as the days of Job* 
it was a current opinion among wife men^ that the 
virtues and vices of mankind neither added any 
thing to, nor diminifhed any thing from, the divine 
Being, Elihu, in Job, fays, " If thou finneft, what 
doeft thou againft him ? or if thy tranfgreffions be 
multiplied, what doeft thou unto him ? If thou be 
righteous, what giveft thou him ? or what receiveth 
he of thine hand ?" — It is quite a new difcovery, 
that the vices of mankind, and their mifery confe- 
fequent thereon, enhance the glory and bleflednefs 
of God : and that a fyftem of intelligent creatures, 
partly virtuous and happy, and partly vicious and 

C tniferable f 



12 



nuferable, is a more entertaining profpefit to the 
Creator, and a greater object of his benevolence, 
than a fyftem wholly virtuous and happy. 

If fin and mifery are the neceffary means of pro- 
ducing the greateft glory and bieffednefs of God, 
and of his holy intelligent kingdom ; I alk, whether 
the glory and bieffednefs of God, and of his holy in- 
telligent kingdom, would not be much greater than 
they now are, if the whole human race were vicious 
and miferable ? If vice and mifery neceffarily produce 
the glory and bieffednefs of God, and of his holy in- 
telligent kingdom, the greater the vice and mifery, 
the more glory and bieffednefs muft be produced 5 
as the greater power in the caufe, efpecially if it be 
a neceffary caufe, muft certainly produce the great- 
er effect:. Again, if fin and mifery be the neceffary 
caufe of the glory and bieffednefs of God, and of 
his holy intelligent kingdom, and the glory and bieff- 
ednefs of God, and of his holy intelligent kingdom, 
be the object of the fupreme benevolence of God ; I 
afk, whether fin and mifery are the object, or a part of 
the object, of divine benevolence ? As God loves his 
own glory and bieffednefs, and fin and mifery are the 
neceffary caufe of them, I fee not why the inference 
is not legitimate, that fin and mifery are the object of 
the divine benevolence. 

Thus an attempt to repair an old, crazy, errone- 
ous fyftem, hath involved a great and good man in 
a labyrinth of error and abfurdity. As \t often hap- 
pens to him who undertakes to rectify and repair a 

defe&ive 



*3 

defe&ive tattering frame, that he is caught under its 
ruins. 

Indeed, the pofittion, that God hath any refpeft, 
love, or benevolence to the general good of the uni- 
verfe, that, in the fmalleft degree, oppofes his moft 
cordial regard to the virtue and happinefs of any in- 
dividual among his intelligent creatures, is abfolute- 
ly falfe ; and vain and fruitlefs will be the attempt 
of any man to fupport it. It will forever prove a 
forlorn hope to every one who fhall try the experi- 
ment. That God hath a mod kind and tender re- 
gard to the virtue and happinefs, the temporal and e- 
ternal good, of ail the individuals of Adam's race, 
is a moll facred and folemn truth ; which at once re- 
flects the higheft glory on God, and is matter of di- 
vine encouragement to man. 

That there is, under the divine government, a pub- 
lic, genera! good, that is oppofedtothe real good of any 
individual, is a great and capital error in Mr. S.'s fyflem. 
i This error hath led him aflray, and involved him in 
many grofs ahfurdities. The virtue and happinefs 
of his rational creatures form that public, or general 
good, which God fupremely regards. And, as the 
the virtue and happinefs of one, of a thoufand, or of 
a whole fyflem of intelligent creatures, is not incon- 
fiftent with the virtue and happinefs of any other in- 
dividual, or number of individuals, or of any other 
fyflem of intelligent creatures ; fo the divine benevo- 
lence to one, to a thoufand, or to a whole fyflem, is, 
"by no means, inconfiflent with the divine benevo- 
lence 



lence to any other individual, or number of individ- 
uals, or to any other fyftem of intelligent creatures. 

The univerfe is not fo large as to exhauft the di- 
vine benevolence. God loves all the worlds, and 
all the creatures, he hath made ; and if he had made 
as many more, he would have loved them all. 

Mr. S.'s idea of the divine benevolence is not on- 
ly contrary to reafon, to common fenfe, to the com*) 
mon feelings of the human heart, and reducible to 
the groffeft abfurdity ; but moft dire&ly contrary to 
the Scripture reprefentation of the love of God to 
his creatures, 

I will prefently (how what is the feripture reprefen* 
tation of the divine benevolence ; after 1 have made 
a few obfervations on Mr. S.'s idea of felfiftinefs, or 
partial benevolence. 

From the quotations I have already made, we 
may form the following ftatement of Mr. S's. idea on 
this fubjeft. 

That, to think that the happinefs of individuals 
compofes the happinefs of the whole ;— or that the 
greater! happinefs of the whole, and the happinefs 
of the individuals which compofe that whole, are the 
fame ; is felfiftinefs. 

That, to attempt the comfort and confolation of 
fuffering individuals in this life, by telling them 
that God will reward them in the world to come, 
and richly compenfate them in heaven, for their fuf« 
ferings on earth ; proceeds from a felfifh principle, 
and not from a view to the general good. 

Ifuppofe 



Suppofe a fociety confifts of one hundred indi- 
viduals. The happinefs of the hundred individu- 
als does not make up the happinefs of the whole. 
The fupreme happinefs of the whole hundred, may 
confift well with the extreme mifery of fifty. And it is 
a glorious imitation of divine benevolence, to take a 
fupreme pleafure in the mifery of fifty, if we can only 
fee the other fifty happy. 

The fubjecl:, I acknowledge, is ferious ; but Mr. 
S.'s metaphyfics bring to my mind a prayer once 
made by a good old farmer ; and, fince the prayer 
was made in the very fpirit of that benevolence 
which Mr. S. fo ardently pleads for, I muft recite 
it. 

<r The Lord blefs me, and my wife, my fon John, 
and his wife ; we four and no more." 

The candid reader will forgive me the introduc* 
tion of this prayer, when I folemnly declare to him, 
that I have not the lead difpofition to render Mr. 
S. ridiculous, or to treat the facred fubjecl; with inde- 
cency. The fole object; I had in view, in the intro- 
duction of this prayer was, that I might prefent to the 
world Mr. S.'s fyftem in its true light, which I fup- 
pofe this prayer does. 

On Mr. S's. plan, the good honeft hufbandman 
was perfectly right. That every family, or every in- 
dividual, in his neighborhood, or town, fhould be 
blelfed, was not, at all, neceffary to the happinefs of 
the whole neighborhood, or town. And I cannot 
fee, on Mr. S.'s fcheme of benevolence, that the good 

farmer's 



farmer's philanthropy was a whit too contrac- 
ted. 

In whatever light we view Mr. S/s fcheme of the 
public, or general good ; the glory and bleflednefs 
of God, and of his holy intelligent kingdom ; the 
greater!; poflible happinefs, Sec. we (hall find it effen- 
tially defective. And his idea of divine be- 
nevolence, which originates directly in his fcheme 
of the greater!: poflible happinefs, is as defective. 

If the fyftem of eternal mifery cannot be founded 
on better principles than thefe, it muft and will fall 
to the ground. I lhould certainly conftder my Ion 
who is not ten years old, as verily guilty, and worthy 
of correction, if he could not fubitantially refute fuch 
a fcheme of eternal mifery. 

Indeed, the whole fcheme of the greater! poflible 
happinefs, and of the divine benevolence, as brought 
into view by Mr. S., is a mere fyftematic whim, a 
phantafma of a difordered imagination, firft intro- 
duced into the Chriflian Church, in the 5th centu- 
ry, by the bifhop of Rome, in company with the 
doctrines of original fin, partial election, irrefiftable 
grace, and others of equal truth. And, from Rome, 
through Germany and Great Britain, this fcheme of 
eternal mifery came into Connecticut, where it hath 
been for almolt two centuries ; and, by many in that 
State, is ftill held as a darling tenet, however flender 
and rotten Be its foundation. 

I will now eno'eavor to bring into view two 

fchemes 



fchemes of divine providence, in the creation and 
government of men, and fairly to reprefent them 
both, conducting each through the various ages of 
this world, up to thofe grand periods, when, as it is 
fuppofed, they will refpectively clofe in the relult of 
the divine mediatorial plan. 

Though one of thefe fchemes is as much older than 
the other, as truth is older than error, I {hall not con* 
fuk feniority in the order in which I fhali place them. 

In the ages of eternity, it feemed good to him who 
alone inhabits eternity, to create a univerfe, and to 
people it, in part, with rational creatures ; to form 
this planetary fyftem, and to plant man tipon the 
earth. 

He clearly faw the defe&ibiiity of fuch a crea- 
ture ; — that he would fin, and fall from his prime- 
val ftate 5 and that, with fin, ficknefs, and pain, and 
forrow and death, with an infinite train of natural 
evils, would enter the fyftem. Though God, per- 
haps, confidered his power lufrkient to form an in- 
defectible creature, he chofe to make man. He 
confidered that fome of his rational creatures would 
maintain their integrity, and preferve their innocent 
ftate. That He could, confiftently with a divine 
character, and the rectitude of his government, enter 
on a mediatorial plan, that would eventually fave a 
part of the human kind. He confidered alfo that, 
with thofe intelligent creatures who fhould keep • 
their firft efiate, and that part of mankind, which the 
mediatorial fcheme would fave, He could be far more 

glorious 



28 

glorious and bleffed, and his holy intelligent king- 
dom far more happy, than if He could, and mould* 
fave every individual of the human race. And, as 
He faw, that not the virtue and happinefs of the 
whole race of Adam, but the fin and mifery of a 
great part of them, would be the neceffary 
means of producing the greateft glory and blefled- 
nefs to himfelf, and the greateft poflible quantity of 
happinefs to His holy intelligent kingdom ; He de- 
termined and ordained that man mould be created, 
with this exprefs defign, that fome of Adam's race 
fhould be reftored to virtue and happinefs, by the 
mediatorial fcheme, and that the reft mould endure 
an eternity of fin and mifery. 

He alfo determined that all things fhould be fo 
calculated and conducted, both in his providential and 
mediatorial fchemes of government of the world, as 
that fome part of mankind mould be eventually re- 
ftored to virtue and happinefs, and the reft eventu- 
ally be left to fpend a dreary eternity in finning and 
fuffering. 

God alfo beheld, with divine benevolence and 
complacency, this mixed and checkered fyftem of 
moral beings ; Himfelf, fupremely holy, bleffed, and 
happy, amidft a univerfe of rational immortals, part- 
ly virtuous and happy, and partly finful and mifera. 
ble. 

He confidered this moral difpofition of beings and 
things, as abfolutely the beft ; He loves it accord- 
ingly, with fupreme affeaion, and this is his divine 

benevolence. 



Benevolence. This is one fcheme of creation, and of 
providential and mediatorial government, of man. 

In the other lcheme I (hall make but very little 
variation, till I come to the commencement of the 
mediatorial plan. 

The eternal Father, in the days of eternity, hav* 

•.v.L-v-r.inc d to create the defe&ible creature man ; 

and, lcokmg, with divine pity and companion, both 
on the fins and miferies of the fallen race, determin- 
ed to introduce into his providential government c£ 
mankind a mediatorial plan, the refult of which 
Ihould be the reftoration of all the fons and daugh- 
ters of Adam to virtue, holinefs and happineis. 

He faw, with infinite delight, the bruited ferpent's 
head, and all things in heaven, earth, and fea, pay. 
ing voluntary and cheerful homage to his adored 
Son, whom he had fet, as king, on his holy hill of 
Zion. 

He, the indulgent Father of creation, when He 
raifed his beloved Son on the mediatorial throne, de- 
livered the fceptre into his hand, and with afpe£l 
mild and full of mercy, gave him a divine command 
never to return it, nor redeliver the kingdom, till the 
lad enemy in the moral fyftem, death, fhcuid be 
deftroyed. 

Gcd determined to Order and conduct every 
thing, by his divine Son, in the kingdoms of nature, 
providence, and grace, for the belt interefts of Zion 
and her king. And he faw, in glorious profpeel, a 
numerous race of guilty immortals! redeemed, re- 

& ftored, 



Stored, faved, made holy and happy; all, all, not aft 
individual loft, all furrounding his eternal throne, all 
inging and fliouting forth the riches of redeeming 
love, in longs of joy and praife, to Him that fitteth 
upon the throne, and to the Lamb, for ever and ev- 
er. 

This reftcred, virtuous, and happy univerfe, God 
beheld, coniklered it as his greateft declarative glory 
and bkff^dnefs, loved it with lupreme affec~hon ; and 
this is his divine benevolence. 

I have now,. I think, fhov/n the falfehood and 
abfurdity of the fundamental principles of Mr, S.'s 
ftheme. I have alfo prefented my readers wit& 
two fchemes of creation, and of divine providential 
and mediatorial government. I profefs to be an ex- 
aminer, not of Mr. S.'s piece only, but after truth; 
and fhall, therefore, not quit the fubjecfc, till I Ihall 
have farther considered the two fchemes above ex- 
hibited, and endeavored to find which of them is 
countenanced by reafon and fcripture * fince they 
cannot both be true. But as I have begun to exam - 
ine Mr, S.'s zd. part, I mud proceed a little farther 
with this. 

We will examine further the fubjeS of benevo- 
lence. 

We have feen that Mr. S.'s idea of benevolence 
is falfe and unfounded. As one error leads on to a~ 
nother, and that again to another ; we may expect 
to find more errors and abfurdities, in his applica- 
tion of his corrupt idea of benevolence. He fays in 

p. in, 



21 



p. Hi, €X A regard to the happinefs of the whok, 
is the very thing which diftinguilhes benevolence 
from felfifhnefs." On the fame page, he fays, " It 
appears therefore that thofe, who attempt to recon- 
cile the prefent mifery of individuals with the good- 
nefs of God, by faying, he will make it the means 
of increafing their future -happinefs, fo as to com- 
penfate for prefent fufferings .; have entirely depart- 
ed from the nature of benevolence, and are judging 
of the difpenfations of God, on the principles of 
felfi&nefs." Let us now examine theie two paf- 
fages. 

In one we are taught, that a regard to the happi- 
nefs of the whole is true benevolence. In the other, 
that.to regard the happinefs of any one individual, 
though it be the happinefs of one's felf, is contrary 
to true benevolence* 

In this way Mr. S. hath made void one principal 
command of the divine law ; to love our neighbor. 
To love our neighbor, is to wifli him happy, and to 
take pleafure in his happinefs. But this we may 
not do ; becaufe we may not regard the happinefs 
of any individual. God is an individual. His hap- 
pinefs, though great, is but the happinefs of an indi- 
vidual, and not the happinefs of the whole. 

I fee not, according to Mr. S.'s idea of be- 
nevolence, that we are permitted to love God. I will 
try to compofe the mufcles of my face, fo as to afk 
Mr. S. what his whole confifts of ? and whether it be 
compofedpf individuals ? if of individuals ; wheth- 
er 



er the whole can be happy, wbiift the individuals 
are miferabie ? 

It is extremely unfortunate for Mr. S. that he 
hath not only contradicted reafon and common 
fenfe, in his notions of benevolence ; but the 
fcriptures alfo, St. Paul fays, " Our light af- 
fliction, which is but for a moment, wciketh for us a 
far more exceeding and eternal weight of glory." 
St. Paul, and the cbriftians of that day, expected a 
very rich compenfation in heaven, for what they fuf- 
fered on earth. But, in this, they were perfectly 
wrong ; they entirely departed from the nature of 
benevolence, and judged of the difpenfations of God 
on the principles of felfifhnefs ; Abraham was as far 
out of the way, whilft he wandered about from 
place to place, and did, with fidelity, and endured, 
with patience, the will of God ; becaufe " he look- 
ed for a city which hath foundations, whofe builder 
and maker is God. ,s Mofes alfo extremely miffed 
the point of true benevolence, when he <c had refpect 
to the recompenfe of reward/' 

What (hall we fay, my fellow-citizens, of opinions 
folemnly brought forward which fo openly contradict 
the plain fenfe of fcripture ? We mult not apply to 
Mr. S, what he plainly infrnuates againft the error- 
ifts of the day ; by whom he evidently means the 
Univerfalifts. <c Truth", fays he, Introduction, p. 
3. " is uniformly the fame, and appears in the fame 
plain and artlefs drefsfrorn generation to generation ; 

but 



33 

but error appears in every fhape and is continually 
changing its drefs. When beaten from the field of 
enquiry in one fhape, it Toon affumes another, and 
attempts to do that inftdiovfly, which never will be dons 
ly open and candid argument." 

I will not charge Mr. S. with infidioufnefs, or want 
of candor. This I muft fay, that I pity my brother, 
and am furprized and fhocked at his reafoning on tho 
fubject of the divine benevolence. Nor do 1 charge 
him with feeing the genuine confluences of his 
fcheme of doctrine. 

I would afk Mr. S. how he conducts, in his pa- 
rochial vifits, with fick, affli&ed, diffreflTed fouls, 
who appear to be patiently enduring the will of 
heaven? He cannot, according to his exprefs 
principles, fay to them, my dear brethren, hold out 
a little longer ; let faith and patience have their per- 
fect; work. God will fupport you whilft here ; — his 
grace fhall be fufficient for you ;— his ftrength {hall 
be made perfect in your weaknefs ; — and he will pres- 
ently take you home to glory; where " all tears 
fhall be wiped from your eyes, and all forrow ban- 
ifhed from your hearts; — w here you (hall enter into 
reft, and receive the reward of faithful and patient 
fervants, in " the joy of your Lord. 1 ' 

According to Mr. S.'s notion of felfifhnefs, St, 
Paul exhibited a very felfilh temper, when he faid, 
61 I have fought a good fight, I have finifhed my 

eourfe, I have kept the faith ; henceforth there is 

laid 



34 

laid up for me a crown of righteoufeefs, which the 
Lord, the righteous judge, fhail give me at that day/* 

Common fenfe dictates that St. Paul, when he ut- 
tered what I have jufi recited, had a refpecl; to his 
own individual happinefs in heaven. If fo, he muft 
be pronounced to have been a very felfiih man, and 
to have judged of the difpenfations of God on the 
principles of felfifhnefs* 

Again, Mr. S. fays, p. 1 12, <c Though the chris- 
tian cannot promife himfelf any perfonal benefit 
from what he endures, except it be that of thinking 
God is glorified ; his confidence that infinite wif- 
dom will make all events redound to the divine hon* 
or and happinefs, and the general good, excites his 
benevolent refignation ; and he rejoices that God 
reigns, becaufe he will glorify himfelf and make a 
univcrfe of the greateft bleflednefs." 

Here is fomething fo contrary to the fcriptures, 
and to the experience and hopes of good men, in all 
paft ages of the world, that one is almoft tempted to 
think that it was written merely to fupport an hy- 
pothefis. Certainly a man muft be extremely preff- 
ed, or he never would call for aid fo contrary to rea- 
fon, to human experience, and to the voice of divine 
revelation. 

Mr. S. fays that " the chriftian cannot promife 
himfelf any perfonal benefit from what he endures, 
except it be that of thinking God is glorified/'— 
David fays, " it is good for me that I have been af- 
flicted ; that I might keep thyjtatutes." Was it not a 

perfonal 



perfonal benefit to David, to be taught obedience to 
divine commands ? 

Of the Jewifh church it is faid, " By this fhall the 
iniquity cr Jacob be purged : and this is all thefruit, 
to take away his fin." Ifa. xxvii. 9. Was it no 
benefit to Jacob, that his iniquities were purged, and 
his fin taken away, by wnat he fufFered ? 

Our bleffed Saviour fays to his difciples, €C BlefTed 
are ye when men fhall revile you, and perfecute you* 
and fhall fay all manner of evil again fl you faifely, 
for my fake. Rejoice, and be exceeding glad ; for 
great is your reward in heaven." Matt. v. 11, 12* 
Chrift did extremely wrong, if Mr. S. is right, to tell 
his difcipies of a reward of their fufFerings on earth* 
which they fhould receive in heaven. c< Whofoever 
iiall lofe his life for my fake, fhall find it," Matt, 
xvi. 25. Will it be no perfonal benefit to a chiif- 
tian, to find immortal life, in confequence of lofinga 
mortal one for Chrift. ? 

St. Paul was of a very different opinion from' 
that of Mr. S., when he faid, " If fo be that 
we fuffer with him, that we may be alfo glorified to- 
gether. For I reckon that the fufFerings of this 
prefent time are not worthy to be compared with 
the glory which fhall be revealed in us." Rorn> 
viii. 17, 18. 

The Buthor of the epiftle to the Hebrews, after 
he had prefented them with a long catalogue of an- 
cient worthies, who, through faith and patience, wero- 
then inheriting the promifes ; proceeds to exhort. 

them t. 



£5 

them : " Wherefore, (eei'ng we alfo are compared a* 
bout with fo great a cloud of witneffes, let us lay a* 
lide every weight, and the fin which doth fo eafily 
befet us, and let us run with patience the race that 
is fet before us, looking unto Jefus the author and 
finifher of our faith ; who, for the joy that was fet be- 
fore him, endured the crofs, defpifing the fhame, 
and is fet down at the right hand of the throne of 
God." Heb. xii. i>2. It appears that a glorious 
exaltation in heaven was to be our Saviour's reward 
for fuflering on the crofs, from Philip, ii. 8, 9. 
" And being found in fafhion as a man, he humbled 
himtelf, and became obedient unto death, even the 
death of the crofs. Wherefore God alfo hath high- 
ly exalted him, and given him a name which is a- 
bove every name."— Here we have Jefus himfelf> 
the mod benevolent being that ever appeared on the 
theatre of the world, as animated by the profpect , 
of a great perfonal reward in heaven, to endure the 
mod cruel fufferings f and the mod ignominious 
death on the crofs. 

We have alfo one of his difciples, an apoftle, ex* 
Porting chriftians to keep the great author of their 
falvation in conftant view, and to imitate his exam- 
ple, by patient fuffering in profpecl of the reward 
in heaven. 

And yet, by Mr. S.'s fcheme of benevolence, Jefus 
Chrift is reduced down to a being who hath been 
guilty of inglorious fei£(hnefs; and one who hath 

judged 



judged of the difpenfatiohs of God on felfifli princi- 
ples ! ! ! 

The author to the Hebrews alfo mail be clalT^d 
with his Mafter, Jefus Chrift, and conGdered as a 
felfilh, ignoble being ! ! 

No chriftian divine, I atri perfuaded, ever wrote 
any thing before, on a ferious and important fubj^cl:* 
fo contrary to reafon, fo abhorrent from common 
fenfe, and fo eafily reducible to abfuriity, and even 
to blafphemy. 

Yet, after all, my heart feeh ctifpofed to make 
fome apology for my brother. Poor human nature ! 
What faft hold does prejudice take of the human 
mind ! How hard is it to divefi ourfelves of it ! 
Great tjaients, (hining accomplifhments, and the mofl 
ufeful (qualities of the mind, are often facrificed be- 
fore the fhrine of prejudice* My brother, no doubtj 
fat out with a pious heart, and with a real defign to 
fubferve the caufe of truth, of Zion* and of God. 
But, alas ! alas ! how hath he failed! It appears 
that he really confiders thofe he calls Univerfalifts 
to be in a great error, to have corrupted the truth, 
and injured the morals of the people. And it is ve- 
ry evident that he took up his pen with a refolutiori 
to refute thefe errorifts. 

One of two things, I think, may be considered as 
certain, with regard to Mr. S. either he hath never 
thoroughly ftudied his fubject^or a peculiar fondnefs 
for a favorite hypothecs hath injured his intellectual 

E powers^ 



a9 

powers. A man of Mr. S*s. abilities, who had be* 
ccme a perfect mailer of his fubje&, and was tolera- 
bly free of prejudice, could not have written infuch 
a manner. 

This Slews us the importance of prayer to God, 
the great author of our beings, and father of our 
fpirits, that he would aid us in all our moral refearch- 
es, and lead and guide us into all truth, and preferve 
us from falling into any dangerous errors* or delu- 
Sons, 

There is fome thing farther, in what was faft quot- 
ed from Mr. S. that appears to be very incautioufly 
written, and conveys an idea that cannot be admit- 
ted, and which Mr. S. hirafelf, in a con£derafe mo- 
ment, will not admit. It is as follows : wrier* 
fpeaking of the chriftian who h' enduring affliction? 
and fuffering here on earth, he fays, " his confidence 
fhat infinite wifdorn will make all events redound to 
the divine honor and happfaefe t and the general good, 
excites his benevolent refignation/* Are we to fup- 
pofe that the divine happinefs receives any addition 
or increafe from the fafferings of mortal men ? We 
have ever been taught that God is abfolutely and in- 
fnitely perfect. If fo, his happinefs cannot be in* 
creafed or diminiiied. 

The prophet^ fpeaking of God's treatment of If- 
rae), and his difpofition towards them when in afBic~ 
tion, fays, " I will mention the loving kindnefs of 
the Lord, and the praifes of the Lord, according to 

all 



2 9 

all that the Lord hath beftowed on us, and the great 
goodnefs towards the houfe of lfrael, which he hath 
beftowed on them, according to the mercies, and ac- 
cording to the multitude cf his loving kindnefTes. 
For he faid, furely, they are my people, children that 
will not lie : fo he was their faviour. In all their 
afflittion be was afflifted ; and the angel of his pres- 
ence faved them." 

Does what is here faid of the divine fen fibility, an 
beholding the afflictions of lfrael, infer that the hap- 
pinefs of God was increafed by the afflictions of that 
people ? Even the caufing (inful rebellious people 
to fuffer the due reward of their wickednefs, is de- 
nominated by the prophet, God's ftrange work. 

For the Lord (hall rife up as in mount Perazirn, 
be (hall be wroth as in the valley of Gibeon, that he 
may do his work, his Jlrange work ; and bring to pafs 
his act, bis firange aft." Ifa. xxviii. 21. For the 
comfort and confolation of the afflicted, the prophet 
holds the following language, " For the Lord will 
not call off forever. But though he caufe grief, yet 
will he have companion according to the multitude 
of his mercies. For be doth not affiift zvillingly ) nor 
grieve the children of men." Sam. iii. 31, 32, 33. 
The apoftle, entertaining the fame idea with the 
prophet, of the afflictions of men, fays, " Wherein 
ye greatly rejoice, though now for a feafon, if need be % 
ye are in heavinefs through manifold temptations." 
1. Pet. i. 6. from thefe fcripture reprefentations 
of God's manner of afflicting his church, or individu- 
als* 



3° 

a!s, arc we led to fuppofe that the fufferings of mor- 
tals on earth, redound to the happiaefs of God ? 
rather, are we not mod clearly taught that God hath 
ever had a uniform regard to the perfonal benefit of 
the afflicted, in thofe fufferings which his providence 
hath inflicted upon them ? 

Though we fihould concede that Univerfaiifts may 
be mi (taken, in fome articles of their creed ; yet they 
will never be convinced, or refuted, whilft their ad- 
verfaries oppofe them with falfe and corrupt princi- 
ples, borrowed from an old hackneyed fyftem of 
faith, and grofs contradictions and miiconftructions 
of fcripture. I have no doubt but that Univerfai- 
ifts lie open to conviction, and are as willing as other 
men to receive light and truth. But it is a very 
prepofterous method to endeavor to fubvert their 
argument from the divine benevolence, by prefent- 
ing them with fuch ideas of that benevolence, as are 
palpably falfe, and contradictory in themfelves, and 
which infer the grofleft reflections on the divitie char- 
after. 

We will go on (till with our examination of Mr. 
S's. ideas of benevolence, Towards the bottom of 
p. 112, he begins his 5th obfervation thus, " A be- 
nevolence, limited by the law of individual happi* 
nefs, is fo far from the true benevolence of God, and 
of holy creatures, and from making ail creatures blef- 
fed in ks operation ; that it is not holinefs, neither 
can it ever give perfect happinefs to any mind. 
There is no middle way, between felfi&nefs and a fu- 

preme 



3* 

preme regard to the good and glory of God and his 
kingdom. The heart muft have an object of ita 
fupreme regard. If felf be this object there is a ne- 
ceffary oppofition to the public good ; and all the 
meaiures of divine government, will be approved or 
dilapproved by this rule, am I benefited, or not? 
Selfifhnefs will look with a jealous and an afflicted 
eye on the emolument of every other being, that 
cannot be made fubfervient'to its own purpofes. The 
human heart willies that every thing may confpire to 
the advancement of that intereft, which it prefers to 
a Others. A feifilli creature willies that every thing 
may confpire to the advancement of felf, and puts 
himfeif in the place of God and the univerfe ; and he 
muft either be unhappy, or the divine government 
muft bow to his individual interefts." We now 
have a long quotation before us. Let us candidly 
and fairly, though critically, examine it. 

A benevolence, limited by the law of individual 
happinefs, is felfimnefs. All the meafures of divine 
government will be approved, or difapproved, by 
this rule, am I benefited, or not ? A felfifh eye looks, 
with jealoufy and affliction, on the emolument of ev- 
ery other being. A felfifh creature wilhes that every 
thing may confpire to the advancement of felf. A 
felfifh foul is unhappy, if all the meafures of the di- 
vine government do not bow to his individual inter- 
efts. Thus I have truly and fairly ftated Mr. S's. 
i^ea of felfillinefsp 

Will 



Will it not be conceived by every candid ana 
confident mind, that benevolence ought to be fo de- 
lined as to form a perfect contrail to felfifhnefs ? 
Benevolence, then, tenders the happinefs of every 
individual in tbeuniverfe, that is capable of it. Be- 
nevolence will highly approve of ali thofe meafures 
of the divine government, which are calculated to 
lubferve the real intereft and happinefs of all the 
members of that government. A benevolent eye will 
look, with the mod cordial pleafure and fatisfa&ion, 
on the emolument of every other being, A benevo- 
lent creature wiGies that every thing may confpire 
to the advancement of the pleafure and happinefs of 
all others, as well as of itfelf. The benevolent foul 
feels itfelf, in a great meafure unhappy, whiift, un- 
der the excellent meafures of the divine government, 
all its fellow creatures are not perfuaded to be virtu- 
ous and happy, 

I appeal, not only to the reafon and common 
fenfe of my readers, but to their hearts, whether I 
have not dated the idea of benevolence in perfect con- 
trail; with Mr. S's. idea of felfifhnefs, and in fuch 
manner as to meet their entire approbation. Yes, 
my chriftian readers, I aflc your hearts, whether they 
do not approve of the picture of benevolence whicfe 
I have fet before them. 

But you know that this is far from being Mr. S's. 
idea okbenevolence. If it really were his idea, we 
mould have no controverfy with him. His benevo- 
lence, inftead of grafping the intelligent univerfe in 

the 



the arms of its tendered afTe&ion, is a regard to an 
airy phantom, a mere fy Hematic figment, called ths 
public good, or greaUfi quantity of happinefjyeven that- 
public goody ox greateft quantity of happinefs, which is 
necejfarily produced By the fin and mifery of a great- 
part of the human race / / 

Turn back, my kind readers, a few pages, and yoa 
may refrefh your memories with Mr. S r s. funda- 
mental ideas of benevolence. There you will find 
that I here reprefent them truly. What, but a fond 
attachment to a hypothecs, could prevent Mr. S. 
from feeing the inconfiftencies which he hath made ? 
Selfifhnefs, he fays, is a regard to one's own individ- 
ual happinefs, without refpeS to the happinefs cf 
others. Benevolence, he fays, is a regard to God's 
holy intelligent kingdom, without any refpeft to the 
virtue and happinefs of numberlefs millions of finfu! 
and miferable beings. In a fociety of a thou fan (J 
members, what is the difference between that benev- 
olence which is limited to one, and that which is etf « 
tended to five, or to fifty, or to five hundred, if k 
ftill fall (hart of grafping the whole ? They are both 
partial. One, indeed, includes a few more within 
the arms of love ; but leaves a great part of the fo* 
ciety in mifery. 

Again, our author proceeds, <c p. 114, According 
to the above explanation, the infinite benevolence of 
God is no proof of univerfal falvation ; for* if the 
juft and eternal mifery of fome, be a neceffary means 
*fthe greateji happinefs, it will doubtiefs be preferred 

in 



il- 
ia his government, by a holy Cod. Benevolent 
applied' to the divine chara&er, in the loofe feriffc 
that many ufe the word; means the fame as that 
creatures will be made happy. In this fenfe of the 
word, it will be denied that God is a benevolent bt 
ing ; and thus ufing it, is only taking thaUs 
which is the real matter of difpute. This 1 
of the word will be very agreeable to finfui m 
and hath a fatal tendency to fix them in the fecui ny 
of death." Here the matter is brought plainly our^ 
and we fee what Mr. S. hath been laboring after all 
this time, even to fit up fuch an explanation of di« 
vine benevolence as would not countenance univer— 
fal falvatiom And he is perfectly right, when he 
fays that, <4 according to the above explanation, the 
infinite benevolence of God is no proof of univerfal 
falvation." Well might he fay this, fince by the a- 
bove explanation, divine benevolence is the fupreme 
love which God hath for that intellectual, moral fyf* 
tern, in which fin and mifery have a great and eter- 
nal fhare. Left we fhould forget that fin and mif- 
ery are neceffary to produce the greateft good of 
that moral fyftem, which is the object; of the infinite 
benevolence of God, Mr. S. hath taken fpecial care 
to repeat the idea, and to renew the irnpreffiori upon 
the minds of his readers, 

I cannot but blame Mr. S. very much, for fever- 
al things which I find in this laft quotation from hh 
book. Firft, I blame him much for repeating the 
affertion, that fin and mifery are neceffary means of 

producing 



35 

producing the greateft good in that moral fyflem, 
which is the object; of the divine benevolence, with- 
out once attempting to prove its truth. An aflfcr- 
tion, which he makes to contain a fundamental prii 
ciple in his fcheme, certainly ought to haftre been, 
fup 'nrted by the cleared and moft indubitable evi 
dence. Inftead of this, he hath noc fo much as at- 
tempted to prove it. 

Secondly, I blame Mr. S. for charging ic as a 
crime in others, that they aflunne as a granted por- 
tion that which is a main fubject in controverfj'. 
He fays that, <c benevolence applied to the divine 
character, in the loofe fenfe that manyufe the word, 
means the fame as that all creatures will be made 
happy. In this fenfe of the word," he fays, " it 
will be denied that God is a benevolent being; and 
thusuGng it, is only taking that as granted, which is 
the real matter of difpute." If to ufe the word be- 
nevolence in fuch a fenfe, as to favor univerfai falva- 
tion, when univerfai falvation is the fubjecl; of dif- 
pute, be unfair, as it is taking for granted the thing 
to be proved : I will afic Mr. S. what fhall be faid of 
the man, who ufes the word benevolence in fuch a 
fenfe, as to favor partial damnation, when partial 
damnation is his own profelfed fubje£fc of difpute ? 

Mr. S.'s pofitions concerning the divine benevo- 
lence are thefe. It is God's love of the greater!; 
potfible quantity of happinefs. And this greateft 
poflible quantity of happinefs is produced, neecjfari- 
fy 3 by a great quantity of eternal fin and mifery. 
And yet Mr. S. is the very man, who reflects on 

F the 



the Univerfalifts, as unfair difputants, when they n(e 
the word benevolence in that loofe fenfe which, he* 
fays, means that all creatures ftiali be made happy ! ! 
Thus Mr. S. hath taken care r firft, fo to explain. the 
word benevolence, as- to make it infer the eternal 
fin and mife>y of a great part of the human race; 
and then,: to enter a caveat agaiafl any fuch expofi— 
tion of the word, as will 5 in the leaft degree, favor the 
extirpation of fin and mifery out of the univeffe ; 
becaufe this would be taking for granted the fubjeci 
ofdifpute. What, kind reader, fhall we do in this 
dilemma ? If we interpret the word benevolence, 
fo as to favor the deftruclion of fin and mifery, we 
.ftiall.be unfair difputan-ts.' And, if we tamely in- 
dulge Mr. S. in his explanation of this word benev- 
olence, we fhall be eternally plagued, I fear, with 
fin and mifery in the world. 

Further, Mr. S. hath fore warned us what to ex- 
pect, if we prefu&me to interpret the word benevo- 
lence in that loofe fenfe, which favors the deduc- 
tion of finand mifery, viz. that it will be - denied 
that God is a benevolent being. So that we fee 
that Mr. . S. hath taken every precaution to keep fin 
and mifery in the world. 

s If we fav that God -loves the children, of Adam ; 
elteems, and treats them all ,with impartial affection ; 
defkes the virtue, holinefs, and .happinefs of them 
all ; and, when he contemplates a world of intelli- 
gent creafures, redeemed, reflored, and faved, by 
Si is own gracious mediatorial fchemc, he loves. it, 

he 



be beholds this happy, exulting, enraptured world 
of inteliigent creatures with divine pleafure ; and 
this is his benevolence: we may expecr. foon to 
hear it denied that God is a benevolent being. 

Whereas, if we fay that God delights in the eter- 
nal fin and mifery of a great part of Adam's race, as 
the neceffary means of producing the greater! good 
the greateft poffible quantity of happinefs, even the 
glory and bleflednefs of God and of his holy intelli- 
gent kingdom ; and that he looks, with fupreme 
pleafure, on this mixed ftate of his moral -World ; 
and this is his benevolence : O then, then God is 
a benevolent being. 

This laft, my kind reader, is the only true repre- 
sentation of the Father of mercies, and God of all 
grace I Does your reafon, your common fenfe, or 
your heart, confent? Gah you perfuade your mind 
fcp belie.ve that this is a juft reprefentation of your 
Creator, and of divine benevolence ? 

The laft fentence of my laft .quotation from Mr. 
S. viz. " This loofc fenfe of the word will be very 
agreeable to finful minds, and hath a fatal tendency 
to fix them in the fecurity of death,'* I fhall leave to. 
be confidered, hereafter, as i an objection againft 
that fcheme of creation, and divine moral govern* 
ment of men, which we (hall more fully examine. 

To proceed a little farther with Mr. S's. idea of 
benevolence ; he fays t p. 115, " Every good mind; 
willies the greateft poffible happinefs in the.univerfe 
ofbcipg,^ He wiffies the greaieft poffible number 
ii of 



3«_ 

of individuals to be made happy, that can be with 
the greateft happinefs in the whole; and that each 
of thefe individuals fhould be the happieft poflible. 
If God had made a revelation concerning any one or 
number of perfohs, that their falvation would be in- 
confident with his plan of benevolent government ; 
and that their being made happy would neceflarily 
alter the fcheme of focial exiftence, in fuch a man- 
ner, that the univerfe would lofe more than they 
would gain ; in fuch a cafe, it is not feen that benev- 
olence could wifh their falvation, at the expenfe of a 
greater good. Benevolence never can wifh a dimin- 
ution of real good in the univerfe, for this would be 
a&ing againfl an effential quality of its own nature, 
which is, a delight in good or happinefs." My kind 
reader, are you weary of the conftant repetition of 
fuch ideas of benevolence ? or does your patience 
Hill hold out ? I confefs mine is clean gone. I blamfc 
Mr. S. for aflerting, without proof, and continuing to 
repeat, and call into view, that difagreeable idea, that 
the eternal mifery of fome is a mean of happinefs to 
the reft. God has been pleafed to give us two reve- 
lations of himfelf, and of his moral government of 
men ; one natural, our reafon ; the other fupernatural, 
his holy word. We have a right to ufe both, in all 
our inquiries after moral and religious truth* We 
will now endeavor, once for all, by the ufe of nat- 
ural revelation, to demonftrate, Firft, That eternal 
mifery, as a punifhment of temporary crimes, is ab* 
furd and impoffible, in its own nature. SecomHy, 

If 



39 

If it were pciTible, that it is cruel injuflice to inflict 
it. Thirdly, That it cannot be a mean of increafing 
but muft, in the nature of things, imbitter and fpoil 
the happinefs of faints. If thefe things can be done 
in a manner fatisfactory to the public, it is readily 
feen, that Mr. S.'s hypothefis of the greateft good, 
and of divine benevolence, are totally refuted ; and 
that his whole fcheme of divine moral government is 
fubverted. That fcheme of divine government, which 
I formerly ftated, in company with that which Mr. 
S. hath adopted, I mail, hereafter, examine, and 
endeavor to eftablifh, 

Firft, Eternal mifery, as a punifhment of tempora- 
ry crimes, is abfurd and impoflibie in its own na- 
ture. Eternal punifhment is an infinite punifh- 
ment. Infinite punifhment infers infinite guilt. 
Infinite guilt is the quality of the action of an infinite 
being. Man is the guilty being. Man is there- 
fore an infinite being. Thus we muft give up the i- 
dea of eternal mifery, as a punifhment inflicted on 
men for fins committed in this world, or admit that 
man is an infinite being. 

Secondly, Would the nature of things admit it, e. 
ternal mifery is cruelly unjuft. 

Man once flept in nonentity. The fiat of the AU 
mighty called him into exiftence. At the moment, 
when God faid, " Let us make man"; the whole 
feries, and every accident, of man's future exiftence, 
were prefent to the divine view. Before man^exift- 
*d, he cettctinfy was not guilty. 



4^ 

To call an innocent nonentity into feeing, to fe 
eternally finful and miferable, is to exert irrefiftible 
and almighty power to produce an infinite evil. I 
freely fubmit it to my reader, and the world, wheth-. 
er this be not an action of fovereign cruelty,: and 
barbarous injufiice. 

Thirdly, The eternal mifery of finners would not 
increafe, but imbitter and fpoil, the happinefs of the 
faints. Heaven and hell will be eternally in prof- 
peel of each other according to the fuppofition. I 
call on the indulgent father, and on the delicately 
kind and tender mother, to fpeak the fentiments of 
their hearts. Are you willing to receive heavenly 
happinefs at the expenfe of the eternal fin and mife- 
ry of your dear children ? Or, if in heaven, can you 
imagine it would increafe your felicity, to lock down 
into the hideous regions of eternal defpair, ' and 
there to behold your children in devouring fire, 
never to be quenched, where their worm will never 
die ? Parental, filial, and every focial feeling, muft 
be entirely eradicated from the human foul, by a 
tranfition from earth to heaven, or the miferies of 
h-ell, if they are to be eiernal, will deftroy the happi- 
nefs of celeftials. 

The glory and bleffednefs of God, and of his holy 
intelligent kingdom, are neceffarily produced by the 
eternal fin and mifery of the wicked. If by the 
glory and blelfednefs of God be meant, the illuftri— 
ous difplay of the divine character and perfections, 
the eternal fin and mifery of the wicked, inftead of 

producing* 



JUL 

producing, will leflen, obfcure, and caft an eternal 
infamy and reproach upon the divine glory and 
blefiednefs-. How is it poflible that any man fiiould 
be fo infatuated, as to entertain the idea, that it 
would reflect glory on the divine character, to pro- 
ject a fcheme of creation, and moral government, m 
fuch a manner, that a part of mankind could not be 
happy, but at the expenfe of the eternal fin and mif* 
cry of all the reft* 

Charity, the darling of heaven, which warms the 
breafts of angels, animates the foul of the filial God, 
and is the molt charming grace that ever entered a 
bumarl heart, rnuft eeafe, together with faith and 
,hopej or (he will be an eternal torment to the faints. 
She is incefiant, in her wifhes, and prayers, and en- 
deavours for the virtue and happinefs of all men, 
whiift flte dwells on earth. I beg to know what will 
be her employment in heaven. St, Paul feems . to 
have been of opinion that charity would go to 
heaven. Was he miftaken, through, his great fond- 
nefs for that virtue ? Or, if the goes to heaven, will 
fhe lofe all that rendered her fo amiable on earth, her 
•ardent defire of the happinefs of the human kind? 
If fhe retain this amiable, quality in heaven, (he will 
unavoidably mar and poifon all the joys of the bleff- 
ed, when fh-e fhsll look on the fin and. tnifery of the 
damned.- Thus,,uniefs we allow man to be an infi- 
nite, being, eternal punifhrnent of his temporary crime 
cannot be • it is abfolutely impofiible in the nature 
of things. If poflible, we have feen it to be cruelly 

unjufty 



unjuft, and therefore it can never be afcribed to God, 
as a part of his plan of moral government. And as 
to the notion that both moral and phyfical evil tnufb 
eternally exift, in order to produce the greateft poffi- 
ble quantity of happinefs, it is fo far from being true, 
that their eternal exiftence would be the mean of 
deftroying both the glory of God, and the happinefs 
of the virtuous. 

I wifh not to be guilty of too many repetitions, or 
of dwelling too long on this fubjecV Though, fince 
the fubjeft itfelf is of the greateft importance, and 
fince Mr. S. makes conftant ufe of his ideas of the 
greateft quantity of happinefs, and of the divine be- 
nevolence, in his interpretations of fcriptures, and an- 
fivers to objections againft his fcheme, I am defirous 
to make the falfehood and abfurdity of his affirmed 
principles appear, in the cleared light, to every atten- 
tive reader. I call Mr. S.'s principles affumed, be- 
caufe he hath never proved them to be true. That 
the greateft good is neceflarily produced by eternal 
fin and mifery ; and that the divine benevolence con^ 
fills in loving this greateft good ; are principles which 
are often afierted, but never once proved. Yet 
every reader fees that thefe two propofitions are the 
fundamental principles of his whole fcheme. 

I will make one quotation more concerning the 
fubjccl; of benevolence. Mr. S. fays, p. 115, "Be- 
nevolence doubtlefs wifhes, concerning all men now 
living in the world, that they may be faved 5 if it be 

the 



the will of God, who is the guardian of the interefts 
of the great whole." 

I am not ib much furprifed at this fentence, as if 
we had heard nothing of the kind till now. It is, 
however, really furprifing, and greatly to be lament- 
eld, that a chriftian divine, of fifty year's of age, mould 
Voluntarily fend fuch a fentence to the pfefs. Here 
Mr. S. allows that human benevolence would wifii 
the falvation of all men ; if divine benevolence 
would permit. Great God I is it fo ? art thou un- 
willing, O thou Father of mercies, and God of all 
grace, that the benevolent wifhes of the human hearty 
that all men fliould be faved, mould be gratified? 
Is thy benevolence outdone and exceeded by poor 
finful worms of the dufl ! Not fo ! We may not, we 
cannot, believe it ! 

That God is willing that all men mould be faved-, 
we ftiall fee, hereafter, abundantly proved from the 
fcriptures. At prefeht, we {hall attend to the dic- 
tates of reafori only. We fhail find reafon perfectly 
fufficieht to demonftrate the falfehood and abfurdity 
contained in the above fentence. 

A benevolent man would wifh the falvation of all 
his fellow creatures, but God their msker will not ! 
I afk, Why God is unwilling that any man fhould be 
faved ? Suppofe God had made but one man. Will 
Mr. S. concede that God would be willing that that 
one man fhould be faved ? Or will he imagine that 
it may poffibly Ieffen the glory and bleffednefs of 
God, and of his holy intelligent angelic kingdom, 
O that: 



that this fingle human being mould be happy f If 
this one man's eternal happinefs muft be facrificed j 
I afk wherefore God made I v. a ? He certainly was 
nol made to be happy. Then God made him with 
efs defign to make him eternally miferable. 
?J \v I would afk Mr. S. whether God be really glo«« 
B ■ in making a creature capable of eternal happi- 
isefs, with exprefs tjefign to make him eternally mik 
ble ? if fq, I h.*ve one queftion more, whether it 
really \i$ m illuftrious difp ? ;<y cf the divine perfec- 
that God, by a fovereign, irrefiftible ac"i of his 
Will, fhouid create an" eternal evil ? Sin ^ind mifery 
are both evils j and> if eternal, they are eternal evils* 
Yet God* by an irrefiftible a£l of his will, hath pro- 
duced them both ; and this conduft of the divine 
being is the advancement of his glory. If fo, there 
is nothing in the univerfe that is falfe or abfurd. 

Let us view this matter in a light a little different. 
Will Mr. S. allow that God hates fin ? If he an- 
fwer, that he does hate it ; I fay the following con- 
ferences are undeniable ; that God eternally hates 
that,* which is the necefTary mean of producing his 
own glory, and the greater! good of the intelligent 
univerfe. For, according to Mr. S. fin is a neceffa- 
ry tnean of producing God's glory, and the greater! 
good. Again, it follows^ that God eternally hates that 
which he will be eternally unable to prevent. For 
the fcripture informs us that God cannot deny him- 
felf. His own glory he muft and will maintain. And 
his own glory is produced by fin. God is therefore 

obliged 



obliged eternally to endure that which his foul hates; 
and to endure it in order that he may be glorified. 
If fo, then one inference more undeniably folio ws, 
viz. that God is a very miferable being. 

If Mr. S. fay that God loves fin ; then the follow- 
ing things are true. God is obliged to punidi that 
with eternal mifery which his foul delights in ; and 
to do this for the promotion of his own gljry, and 
the greateft good of his intelligent univerfe. Again, 
if God love fin, then mankind are not guilty in com- 
mitting it ; unlefs they are guilty for doing that 
which God* loves. Again, it follows, that God is 
obliged eternally to caufe innocent creatures to fuf- 
fer, for his own glory and the greateft good of his in- 
telligant univerfe. If thefe things are true, as tney 
certainly are, if God loves (in ; it follows again, that 
God is a mod miferable being. 

So that, whether God loves, or hates fin, a train 
of confequences follow, upon Mr. S.'s hypothecs of 
the greateft good, and of the divine benevolence, un- 
fpeakably fhocking to every pious and generous 
feeling of human nature. I cannot think that I need 
write any more, to convince every candid and intel- 
ligent reader, that Mr, S.'s ideas of divine benevo- 
lence are effentially defective, falfe and abfurd ; 
and that his whole fyftem of eternal fin and mifery, 
fince it is founded on thefe ideas, and fuch interpre- 
tations of fcripture as they lead to, mull inevitably 
fall to the ground. 

I (hall, hereafter, confider Mr. S.'s whole fcheme 

of 



of eternal fin and mifery, and of divine benevolence^ 
as refuted and exploded, and entirely gone eut oB 
the u.niverfe, and fhall have no reference to it, mor e 
or left, except only, as occafion may offer in the 
progrefs of this work, I m%y make an observation 
now and then, iliuftrating the proof of the falfehood 
and corruption of tbe fcheme. 

So far as Mr. S. makes ufe of his fcheme of divine 
benevolence, in any part of his work, to fupport any 
part of his fyftem of eternal fin and mifery, or to il- 
luftrate any paflage of fcripture, I fhall confider his 
performance as fo far defective, as the ufe and influ- 
ence of his corrupt fcheme of benevolence {hall ex- 
tend. 

I view Mr. S. *s fcheme of benevolence as fo pro* 
digioufly corrupt, that it mud fhed an infectious and 
contaminating influence on every thing with which it 
comes in conta£K 

I fhall now proceed to make fome remarks on 
the practical ufe which Mr. S. makes of his theory 
of divine benevolence. 

The firft practical ufe which he makes of his 
theory of benevolence, is a very flagrant breach of 
chriftian charity. The paflage is as follows, p. 117. 
<f the obiervations, which have been made upon the 
nature of benevolence or holinefs, ffiew us, why 
fome, whofe doctrinal belief is right, whofe vifible 
converfation is regular, and who live in a punctu- 
al attendance on gofpel ordinances, may flill be ve- 
ry unholy perfons, and intirely unprepared for 

heaven/* 



47 

heaven. v I confider this as a plain infinuation, that 
all thofe perfons, who do not adopt Mr. S.'s theory 
of benevolence, and bring their hearts to a compliance 
with it, are very unholy, and entirely unprepared 
for heaven. Whoever perufes this whole 4th. Sec. 
beginning on page 117, wili inftantly fee that I truly 
and fairly reprefent Mr. S.'s ideas, in the quotation 
above. Jf fo, what can be more unkind or unchar- 
itable than Mr. S.'s infinuation ? In the firft place, 
the infinuation is unreafonabie, and unfounded. Mr* 
S. has made a very great and important decifion, 
with regard to the moral ftate of many of his fellow 
chriftians, without fufficienfc data. For 1 prefumc 
there are many of Mr. S.'s fellow chriftians who 
are very far from adopting his theory of benevo- 
lence or hoiinefs. And has Mr, S. a right to de- 
termine that his brother's heart is defective, be- 
caufe he may think that his head is wrong ? Even 
if he abfolutely knew that bis brother's religious 
theory were corrupt, he has no right to determine 
that his heart is corrupt aifo. God only knows 
hoiy great a degree of theoretical corruption may 
confift with real moral goodnefs of heart. Mr. S. 
does not exercife the fame candor and chiiftian char- 
ity towards his brother, that he would wifh to have 
exercifed towards himfelf. I mo ft certainly do not 
adopt Mr. S.'s notions of benevolence and hoiinefs ; 
and further, I think I have clearly demonflrated 
them to befalfe, corrupt, and replete with the grofT- 
eft abfurdities. Yet I do not confider myfelf at lib- 
erty to determine that his heart is corrupt, that he 

is 



4« 

is an unholy man, and entirely unprepared for heav» 
en„ 1 have a right to cenfure his creed; but not his 
heart. " I the Lord fearch the heart, I try the reins.** 

We have now finifhed the firft objection which 
Mr. S. propounded againft eternal mifery, that it is 
inconfiftent with benevolence c If this obj 61 ion be 
valid, and well founded, it will forever defeat the 
purpofe of every man, who fhali undertake to show 
that there will be eternal mifery in God's univerfe. 
For if eternal mifery be inconfiftent with divine be- 
nevolence, it abfolutely cannot be ; it muft, and will, 
be deftroyed. 

I did not begin my examination of Mr. S.'s per- 
formance with his sd. part, that I meant to proceed 
to the confideration of all the objections he ftates a- 
gainft his own plan; but that I wi&ed to afeertain 
fome juft ideas of the divine benevolence, as fuppof- 
ing that thefe would be of effentiai importance, in 
all our reafonings concerning the future ftate and 
deftination of men. 

Whoever undertakes thoroughly to perufe this 2d. 
part of Mr. S.*s piece, and to follow him through 
the train of all his objections and anfwers, will be 
fenfiblethat ha founds his anfwers to the principal 
objections on his theory of the divine benevolence. 
Therefore, as I have before obferved, if his theory 
be corrupt and unfounded, as we have iliown it to be, 
his whole fabric muft tumble to the duft. 

Before I clofe my confiderations of the divine be- 
nevolence, I will prefent my kind and candid read- 
er 



49 

cr with one fpecimen of Mr. S.'s method in anfwer- 
ing objections againft eternal mifery, and of his fkill 
and dexterity in applying his theory of benevolence. 

P. 121, "Sec, 6. objection. The folution to the 
former objection, {lands upon the principle, that 
God appoints fin and mifery to take place for the 
public gocd. How is this juftice in God, or juft to 
the finning, fufTering creature ? Will God give up 
one to rmferv forever, to make the univerfe more 
happy, and is tins eoftfiftent with equity to individ- 
uals ?" 

The former objection, to v/hich Mr. S. refers in 
this, is, 0 God is a being of infinite power and wif- 
dom, who car do every thing that he pleafes, and 
can therefore make every individual happy, in union 
with the gveateft happinefs of the whole ?" 

This objection againft eternal mifery is founded 
on the infinite wifdom and power of God. The folu- 
tion which Mr. S. bath attempted, he exprefsiy fays, 
u (lands upon the principle, that God appoints fin 
and mifery to take place for the public good/' 

Thus we fee, that Mr. S. immediately introduces 
his refuted, exploded theory of the public good, 
to enable him to folve an objection againft eternal 
mifery, which originates from the divine wifdom and 
power. 

Let us fee what ufe he will make of his theory of 
divine benevolence, in the folution of the objection 
which originates from the divine jultice. 

" Anfwer. This objection leads us back to fome 

fundamental 



fundamental principles in God's moral governrrienl 
of the rational univerfe, and in the nature of holinefs 
or moral virtue. Here it becomes neceffary that we 
fhould form accurate ideas of the nature of jufti e 8 
as it exifts in God, and is exercifed in his government 
of the univerfe,; To affift in this^ I make the f6U 
lowing remarks. 

" iftly. Juftice is But a branch, or exercife of hi$ 
love, benevolence or goodnefs, God is love. His 
whole moral character is love, benevolence or good* 
nefs ; and juftice is always an exercife of that moral 
character, which is defignated by thefe words. 

" adlyi The objecl: of benevolence Or goodnefs * 
or the end to which it is directed, in all its exercife^ 
is the public good; The object of juftice and its 
exercifes in God, and the fole end which he means 
to promote,, is the general good. What we call the 
vindictive or punitive juftice of God, has in all ca- 
fes the public benefit for its ultimate end. We have 
110 reafon to fuppofe that any end, detached from 
the general good, is God's ultimate end in any thing 
that he does. For if we once admit this, it introduces 
into the divine government two oppofing principles 5 
public good, and individual or feparate good, I call 
thefe oppofing principles, becaufethey are thus ifi 
their own nature. While individual or feparate 
good is the objecl of fupreme choice arid love' ; 
the general good cannot be. And when the general 
good is the objecl: of fupreme choice ; individual or 
feparate good cannot be. This doth not militate 

againft 



againft individual happinefs, becaufe the greateft 
pdffible happinefs of individuals, is when they give 
up their own private interefts, and make the public 
interefl; their fupreme and governing obje6l in all 
their actions and wifhes. Though God hath forbid his 
creatures making their own interefl a fupreme ob- 
jeli, he hath fo conftru&ed their natures, that they 
are the mod happy they can be, when they fupreme- 
ly love the public interefl, happinefs and glory. 
It is in this way, that infinite wifdom hath united the 
higheft poflible public good and the greateil individ- 
ual or perfonal bkfXednefs." 

I have now quoted enough to enable us to com- 
prebend Mr. S.*s whole plan of divine jufiice, upon 
which he attempts an anfwer to the objection which 
he ft.tes. We will apply ourfelves to a critical and 
candid examination of this plan of juftice, and con* 
lider how it anfwers the objection. In order to 'this, 
I will endeavor to bring Mr. S.'s ideas into a fhorter 
compafs. 

The reader will here recollect Mr. S.'s definitions 
of the public good, and of the divine benevolence ; 
and, whilfl we are palling on, I will endeavor to keep 
them in view. 

The public good is the greateft glory and blefjed* 
nefs of God, and of bis holy intelligent kingdom. This 
greateft pu blic good is neceffarily produced by fin and 
mifery. With this public good Cod is fupreme'y 
delighted. This is his bentvolence. 

The juftice, even the punitive juftice, of God is an 
H exercifc 



exercife of his benevolence. Now, fince juftice, 
punitive juftice, is an exercife of divine benevolence; 
and divine benevolence is a fupreme regard to the 
public good; and the public good is the greateft 
glory and bleffednefs of God, and of his holy intelli- 
gent kingdom; and fin and mifery are the neceffary 
means of producing the greater! glory and blefTed- 
nefs of God, and of his holy intelligent kingdom ; 
punctive juftice requires that fin and mifery fhouid 
be eternal. So far Mr. S. is confident with him* 
felf, in returning his anfwer to the objection. And 
hid Mr. 3. have (lopped here, thrown down his pen 
and attempted no farther Elucidation of the fubject, 
he would have done wifely : but fome iilfated fug- 
geftion, in an unlucky moment, put it into his head, 
to write fomething with regard to the degree and 
duration of punifnment. This too great diffufenefs 
has ruined his whole fcheme becaufe it is all in di- 
rect contradiction to it. We will, notwithftanding, 
pay it fome attention. 

He fays, fpeaking of the degree and duration of 
punilhment, p. 125. <c I may in this place men- 
tion fome things to be confidered, as evidential that 
eternal punimment is not greater than the general 
happinefs requires, and consequently not greater 
than the demerits of fin. 

1. The finner's temper and practice are directly 
oppofed to the glorj' and blefTednefs of God, and 
his intelligent kingdom." If it be true, that the 
finner's temper and practice are in direct oppofition 

to 



53 

to the glory and bleffednefs of God, and his intelli- 
gent kingdom ; and if God hath a fupreme regard 
to his own glory and bleffednefs, and to the glory 
and bleffednefs of his intelligent kingdom ; he cer- 
tainly will deflroy the tinner's temper and practice ; 
or, in other words, he will certainly put an end to 
fin; which is the very thing thatuniverfalifts believe 
God will finally do. To fuppofe that God will en« 
dure, in his rational univerfe, an eternal bppofition 
to his own greater glory and bleffednefs J and to the 
glory and bleffednefs of his holy intelligent kingdom, 
is to make him a very unwife, as well as malevolent, 
being. We mould have been much better pleafed, 
if Mr. S. had come voluntarily over to the fide of 
truth and of the Univerfalifts ; but we will endeavor 
to make the molt we can of his conftrained homage 
paid to truth. 

" 2. The tinner's temper and praclice is a viola- 
tion of infinite obligation." If Mr. S. means very 
great, by infinite, it would be confident enough for a 
Univerfaiift to fay, that the tinners temper and prac- 
tice are a violation of a very great obligation ; but it 
will not do for Mr. S. to fay this, unlefs he will be 
patient, when grofs contradictions are charged upon 
him. The exercife of the tinner's temper in wicked 
practice, is the very thing that produces the greatefl 
glory and bleffednefs of God, and of his holy intelli- 
gent kingdom ; how can the tinner then violate an 
infinite, or a very great obligation, by the exercife of 
his wicked temper? The tinner is commanded to do 



54 

all he does to the glory of God. And, according to 
Mr. S.'s exprefs and repeated affertions, and indeed 
according to his theory of eternal fin and rniiery, the 
firmer, when exercifiag his wicked temper in commit- 
ting fin, is doing that which produces the glory of 
God. Thus inconfiftent and contradictory is error J 
"3. The tendency of the finner's temper and 
practice is to baniOi infinite bleffednefs from the 
umverfe, and to introduce infinite evil or wretched- 
nefs." What ! is the tendency of the finner's temper 
and practice, at once, a neceffary mean of producing 
the bleffednefs of God, and of banifhing infinite 
bleffednefs from the univerfe ! ! My brother, when 
1 fee you engaged in a caufe that you appear, in a 
great measure, unacquainted with, and which you 
cannot fupport ; and behold you involving yourfelf 
more and more in contradiction and abfurdity ; \ 
pity you. 

Thus, in anfwering an objection againft eternal 
mifery, which arofe from the confideration of the 
divine wifdom and juftice, we fee Mr. S. preffed be* 
yond meafure, and obliged to affert things in direct 
contradiction to his own theory, and in favor of uni- 
verfal faivation. But, when the matter is duly con- 
fidered, we have no reafon to wonder at the difficult 
ty Mr. S. found in reconciling eternal fin and fuffer- 
ing with the divine juftice. tt. was a tafk too great 
for his abilities. And, if his abilities had been in- 
creafed ever fo much, after his firft entrance on the 
work, it would not have altered the cafe in his favor, 

for 



m 

for no abilities are fufrlcienr, or ever will be, to rec- 
oncile eternal fin and mifery, ia the umveife of 
God, with any part of the divine character. The 
truth is, no fuch lafk was ever affigncd to man, God 
never intended that fin and rniiery fhouid have an 
eternal exigence in his intelligent fyltem. When 
he faw beft to admit them for a time, he folemnly 
determined their deftrucxion, and made every necef- 
fary provifion for it. Thi>, my kind reader, we 
Cull hereafter fee to have been the plan of God, and 
that it was quite an unwelcome tafk which Mr. S. 
hath undertaken. 

To fuppofe that God hath fb conflru&ed his in- 
tellectual moral fyftem, as to render the general good 
incontinent with the beil good and higheft intereft 
of aM the individiaals, is an abfurd and fatal error. 
This is doubtlefs a part of that feheme of faith 
which Mr. S. was taught in his early youth. And 
it is very evident, from his writing, that he hath nev- 
er thought fufficiently yet, to think freely, and without 
the embarraffrnent of a fy flem. 

It can be of no fervice to proceed any farther with 
the objections which Mr. S. raifes again!! his own 
ficheme of eternal fin and mifery. His corrupt fyf- 
tem of the general good, and of the divine benevo- 
lence, affords him anfwers to all his objections. And 
the reader will find, on the moft careful and candid 
perulal, that the objections, when of any weight, are 
no better anfwered than this againft eternal mifery, 
Irom the confideration of the divine juftice. 

I wife 



1 wiih not, by any thing I have faid, or may here- 
after fay, to call any reproach on Mr e S.'s abilities, 
intellectual or moral. It is my real defire to treat 
him with candor and ingenuity, and as I fhould 
wifli that he would treat me in a like cafe. 

I think I have discovered many incanliLtencies and 
abfurdities in Mr. S.'s theory of the divine benevo- 
lence ; and feveral of them I have pointed out. At 
the fame time, I impute all thefe inconfiftencies and 
abfurdities to the faliehood and corruption of Mr* 
S.'s general fcheme, rather than to any want of abii* 
ity in him. An angel's abilities are far too fmall to 
reconcile error with truth. When I firft opened 
Mr. S.'s book, I was as perfectly fatisfied as I am 
now, that he would fail in his attempt to reconcile 
the doctrine of eternal mifery with the infinite be- 
nevolence of God. 

I have now thoroughly perufed his book ; I fee he 
Iiath failed ; but I am not difappointed. The fame 
attempt hath often been made before, and as often as 
made, it hath failed. We may fay of the attempt 
to reconcile eternal mifery with the divine character, 
as Solomon hath faid of the lafcivious woman, " She 
hath call down many wounded : yea, many ftrong 
men have been {Iain by her/* 

Before I clofe this part, I beg leave to bring into 
view that fcheme of creation, and of divine providen- 
tial and mediatorial government, which 1 propofed 
to inquire into in the 2d. part. The reader will re- 
member that this fcheme was formerly Hated, in 

company 



57 

company with that which Mr. S. hath been pleafed 
to adopt. I lhall only repeat it as it there Hands. 

" The eternal Father, in the days of eternity, hav- 
ing determined to create the dsfe£iible creature man ; * 
and looking, with divine pity and companion, both 
on the fins and miferies of the fallen race, refolved 
to introduce, into his providential government of 
mankind, a mediatorial plan, the refult of which 
fhould be, the reiteration of all the fons and daugh- 
ters of Adam to virtue, holinefs, and happinefs. 
He faw, with infinite delight the bruifed ferpent's 
head, and all things in heaven, and earth, and lea, 
paying voluntary and cheerful homage to his adored 
Son, whom he had fet, as king, on his holy hill of 
Zion. 

He, the indulgent Father of creation, when He 
raifed his beloved Son to the mediatorial throne, 
delivered the fceptre into his hand, and with afpefife 
mild and full cf mercy, gave him a divine command, 
never to return it, nor redeliver the kingdom, till the 
laft enemy in the moral fyftem, death, ftiould be de- 
ftroved. 

God determined to order and conduct every 
thing, by his divine Son, in the kingdoms of nature, 
providence, and grace, for the bed interefts of Z m 
and her king. And He faw, in glorious pro! peel:, 
a numerous race of guilty immortals redeemed, re- 
ftored, faved, made holy and happy • all, all, riot an 
an individual loft, all furrounding his eternal threw, 
all Tinging and fhouting forth the riches of redeem- 
ing 



ing love, in fongs of joy and praife, to Him that fit- 
tethupon the throne, and to the Lamb, for ever and 
ever. 

This reftored, virtuous, holy and happy univerfe, 
God beheld, coniidered it as his greater! declarative 
glory and hlefiednefs, loved it with fupreme affec- 
tion ; and this is his divine benevolence." 

Having propofed this as the fcheme of creation, 
and of divine, providential and mediatorial govern- 
ment of men, I fhall proceed direcliy to examine its 
eftablifhmeni in the word of God* 



FART 



PART SECOND. 



An inquiry, whether it be not tht benevolent and gracious plan 
4>f God, that ail men Jhall, eventually, be virtuous and 
happy ? 

All parties agree that God hath 
created man ; — that he was a defetlible creature, 
in his original con ftitution ; — that he fell from his 
primeval ftate and became a finner that God pit- 
ied him, in his lapfed ftate, and provided a Media- 
tor, a Savior. In thefe things, I may fuppofe, each 
denomination of chriftians readily concurs. The 
fole matter of difference, perhaps, will be the ex- 
tent of the mediatorial defign ; whether God really 
intended the holinefs and happinefs of ail men, or 
of a part only. The plan of divine and mediatoiiai 
benevolence, as juft Hated above, includes the whole 
human race. And we can no other way obtain en- 
tire fatisfa£bon in this matter, than by an examina- 
tion of the facred fcriptures. Reafon knows noth- 
ing of a mediatorial plan of God, but what he hath 
been gracioufly pleafed to reveal. I (hill ferioufly 
addrefs myfelf to an examination of the holy fcrip- 
tures, after I {hail have premifed a few plain rules of 
interpretation, by which I generally conduct my own 
inquiries after the meaning of fcripture, and by 
1 which* 



6a 

which, it may be well, that the reader fhould exam- 
ine my interpretations. 

That fenfe of fcripture, which, upon a fir ft care- 
ful reading appears natural and eafy, is generally 
the true meaning. If there be difficulty in the in- 
terpretation of a paf&ge, in any particular writer, 
compare the dubious p'affage with others of the fame 
writer, that appear more plain, and are on the fame 
fubjscl. This will generally fucceed. If not, col- 
late a number of paflages on the fame fubje£t, from 
different writers, and from different parts of the 
fori ptu res, Always remembering that the Bible 
contains one confident fcheme, and that the facred 
writers agree in their accounts of it. Sometimes it 
is ufeful to have recourfe to the Hebrew and Greek 
text; or to revert to the cu Moms, manners, habits, 
Sec. of the people and places mentioned in the 
fcriptures. By thefe rules, and in thefe ways, if 
we have honefi hearts, we may find the true inter- 
pretation of fcripture. 

In this part, I {hail take no other notice of the 
paffages of fcripture w.hich Mr S. hath adduced in 
proof of eternal iin and mifery, than I mail take of 
any other paffages of fcripture ; ufing thofe pafTages 
of his. which plainly prove the extenfive nature of 
the mediatorial plan, as I do other fcriptures, In 
the next part, I fhall conilder Tome pafTges Mr.S. 
hath ufed in fupport of the doctrine of eternal mifery 
as objections againft; universal falvation. 

The firft we hear of a mediatorial plan of God, is 

in 



6i 

in the hiflory Mofes hath given us of the defection 
of Adam and Eve, and of the converfadon winch 
the divine Being vouchfafed to hold with them. It is 
Gen. in. 15. "And I will put enmity between 
thee, and the woman, and between thy feed and her 
feed ; it fhail bruife thy head, and thou (halt bruife 
his heel." Divines, and interpreters of all fe£r.s of 
chriftians, have agreed that, by the ieed of the wom- 
an, is meant Jefus Ghrift the Redeemer, who was 
born of a woman. That fome individual was in- 
tended, and not the whole race of men, is much fa- 
vored by the ufe of the lingular perfonal pronoun. 
This admitted, what appears the mod natural and 
eafy fenfe of the paffage ? 

" He (hall bruife thy head, and thoa fhalt bruife 
his heel." Not that Chrifl mould put an end to the 
ferpent's exigence. This would have been no mat- 
ter of comfort to Adam and Eve. The ferpent 
had feduced them. They had now loft their inno- 
cence, and were, undoubtedly, fenfible of fome of 
the fad confequences of their defection, and wanted 
fomething to encourage their faith and hope in 
the divine mercy. To tell them that, in fome 
future diftant period, fome one mould arife who 
would deftroy the ferpent's being, would have pre- 
sented them with no prefent ground to hope in 
the mercy of God. But to have acquainted Adam 
and Kve in their then prefent circumflances thata 
great friend and benefactor of mankind fhould arife, 
who fhould effectually counteract the defjgn of the 

- ferpent, 



62 



ferpent, open a way of accefs to divine mercy and 
refiore them and their children to the favor of God ; 
this language would have admmiflered the comfort 
and confolation which thefe grand parents of our 
race then wanted. 

The hiftory is fhort. We have reafon to believe 
that much more paffed between God and Adam 
than Mofes has recorded. But not to enter into a- 
ny conjectures concerning what God might have 
faid to Adam and Eve; this text is tranfrmtted to 
us, and we have a right to interpret it according to 
the befl light we have. And if we interpret the 
words according to their eafieft and moft natural 
meaning, we muft fuppole that God intended to de- 
fir oy the works, and not the exiftence, of the fer- 
pent. Sin and mifery are the works of the Devil. 
Thefe God defigned to deftroy. That God prom* 
ifed Adam that he would deftroy all the works of 
the devil, and banifh all fin and mifery out of the 
world; is the grand fubjecl; of controverfy. 

The fimile, made ufe of, the bruifing the head 
of the ferpent, would eafily and naturally lead to 
the univerfai fenfe ; whereas the limited and par- 
tial fenfe appears unnatural and conftrained. To 
bruife the head of a ferpent, is to kill him; and 
bath been the uniform method of killing ferpents, 
from the days of Adam, to the prefent time. 

The promife to Abraham, that in his feed " all 
the families of the earth fhould be bkffed," Gen. 

xii. 



xii. 3. exceedingly favors tke univerfal fenfe of Gen, 
iii. 15. 

By this feed of Abraham all interpreters agree 
that Chrifl v/as intended. Confider this as a promife 
of benefit to men through Chrift > and it is difficult 
to find language more univerfal. 

But we will go on to thofe paGTiges of fcripture 
that fpeak exprefsly of Chrift.'* interpofition, fuffer- 
ings and death ; and we may ealily fatisfy ounelves 
whether they fpeak of the defign of Ghrift's fuller* 
ings and death in limited or univerfal language. 

The xvii. chap. o& John I have chofen to men- 
tion in this place for two reafons. One, that I con- 
lid er it as a clear and plain dctnonftration thai* 
Chrifl: intended the benefits of his mediation fhouid 
fo extend to all the world, as that the world fhouid 
be faved by him. Another reafon is, that Mr. S. 
hath chofen this text as a plain proof of partial elec- 
tion to falvation. And if we may be as fuccefsful 
in refuting Mr. S.'s fcripture proof of eternal fin 
and mifery, as we have been in refuting his prcof 
from the nature of divine benevolence, we fhall be 
quite willing to fubmit our examination to the de- 
cifion of the impartial public. 

As Mr. S. hath made a partial quotation from the 
above mentioned chapter only, 1 beg leave to recite 
and paraphrafe the whole. 

" Theie words fpake jefus, and lifted up his eyes 
to heaven, and faid, the hour is come; glori'y 
thy Son, that thy Son alfo may glorify thee. ,, 

The 



€4 

The foregoing things fpake jefus, and then, lift- 
ing up his eyes in a devotional manner, he faid, O 
Father, the time oi my fufFerings and death draws 
nigh ; divinely affitVand lupport thy Son, that he 
may pafs through the Icene that is before him, in 
fu ch manner as to reflect honor on the religion 
which he hath preached, anJ glory on his character, 
as a divine ambailador. 

c< As thou had given him power over all flefh that 
he ihouid give eternal life to as many as thou haft 
given him." 

As thou haft given a commiffion to thy Son 
which extends to the whole human race ; that he 
might give eternal life to ail included in that com- 
million. 

" And this is life eternal, that they might know 
thee, the only true God, and Jefus Chrift whom 
thou haft rent." * 

And this is life eternal, that all flefti, the whole 
human race, fhould obtain the true knowledge of 
the one living and true God, through Jefus Chrift, 
whom he hath fent for the purpofe of communicat- 
ing this knowledge. 

" I have glorified thee on the earth ; I have fin- 
i med the woik which thou gaveft me to do.'* 

I have hitherto glorified thee, both in the matter 

atnd manner of thofe divine inftru&ions which I 

have given, and have, as a divine inftru&or, finifhed 

the bufmefs which thou gaveft me to do. 

" And now, O Father, glorify me with thine own 

felf 



felf with the glory which I had with thee before the 
world was.'* 

And now, O Father, I wait, only to terminate my 
life in the glorious caufe in which i have engaged, 
and then, being approved of thee, in the high com- 
miflion which 1 bear, to be admitted to the glory 
and bleiTednefs which I enjoyed with thee before the 
world was made. 

" I have manifefted thy name unto the mea 
which thou gaveft me out of the world : thine they 
were, and thou gaveft them me, and they have 
known thy word/* 

I have faithfully inftrucled, in the knowledge o£ 
thy name and character, the men whom thou didft 
f el eel from the world, and give me as my peculiar at- 
tendants and companions i and they have profited 
by the inftrudlions which I have given them. 

" Now they have known that all things whatso- 
ever thou haft given me are of thee.'* 
Thefe, my difciples, have received fall conviction 
that my commiflion, authority, and the character I 
have aflumcd, are divine. 

w For I nave given unto them the words which 
thou gaveft me ; and they have received them, and 
have known furely that I came out from thee, and 
they have believed that thou haft fent me." 

I have given fuch inflructions to my family as I 
received from thee ; and they have given credit to 
them, and have been fully convinced that my mif« 
fion is divine* 

" I 



66 



** 1 pray for them : I pray not for the world, but for 
them which thou haft given me ; for they are thine.** 

I pray now more efpecially for thefe my difciples, 
and not fo directly for the whole human race ; for 
they have already became proper fubje&s of thy 
peculiar regard. 

" And all mine are thine, and thine are mine, and 
lam glorified in them.** 

And indeed, I conuder our intereft of honor, love, 
and obedience, which we receive from thefe my dif- 
ciples, to be the fame, 

<c And now, I am no more in the world, but thefe 
are in the world, and I come to thee : Holy Father, 
keep through thine own name thofe whom thott 
hail given me, that they may be one, as we are." 

And now, that I am quickly to leave thefe in the 
world, I come to thee; Holy Father, freferve thefe 
my difciples in bands of unity, in fome meafure, as 
we are united. 

" While I was with them in the world, I kept 
them in thy name ; thofe that thou gaveft me I 
have kept, and none of them is loft, but the fon of 
perdition ; that the fcripture might be fulfilled.** 

While I have been with them I have pre- 
fcrved them in faith, and peace, and love; and 
have loft none^ fave one, who hath treated me as 
David's peculiar friend treated him; the loft fon 
hath eaten bread with me, and then lift up his heel 
Mgainft me. 

** And now come I to thee j and thefe things I 

fpeak 



fpeak in the world $ that they might have tny joy- 
fulfilled in themfelves." 

And now I come to thee, and prefent my difci- 
ples unto thee in the arms of faith and prayer, and afli 
that thou woulfl keep them in faith, and love, and 
holinefs, that my joy of them may be complete* 

ki I have given them thy word ; and the world 
hath hated them becaufe they are not of the world ; 
even as I am not of the world.*' 

I have given them divine inftruclion 5 and the 
world hath been difaffe&ed towards them, becaufe 
their manners are not like, thofe of the men of the 
world : even as mine are not* 

c< I pray not that thou ihouldfl; take them out of 
the world ; but that thou fhouldft keep them from 
the evil." 

I afk not that they may be taken from the world 
at prefent 5 but that thou wouldfl: preferve them 
from the follies and vices of the world 5 efpecially 
from infidelity. 

" They are not of the world, even as I am not of 
the world." 

They are not like the world, neither in their faith 
or morals- but are as really different from the men 
of the world as I am, 

" San£lify them through thy truth ; thy word is 
truth." 

Let thefe, my difciples, be fanclified more and 
more through thy word which is truth. 

* As thou haft fent me into the world, even fo ai- 
fo have I fent them into the world-" 

K As 



68 



As I was fent into the world to be an inftruclor 
and reformer of the world fo I fend them to teach 
and reform the world. 

"And for their fakes I fanclify myfelf, that they 
alfo may be fanclified through the truth." 

I have confecrated myfelf to the divine employ- 
ment of teaching, leading, and directing them, that 
divine truth may fanclify them, and prepare them 
for heavenly joys and fervices. 

" Neither pray I for thefe alone* but for them 
alfo which {hall believe on me through their word.'* 

Nor do I confine my prayer to my immediate dif- 
ciples, but I pray for all who may be prevailed upon 
by their inftruSions, to believe in me, and receive my 
gofpel. 

" That they all may be one, as thou, Father, art 
in me, and I in thee ; that they alfo may be one in 
us ; that the world may believe that thou haft fent 
me." 

My prayer is, that all who believe in me through 
the preaching of the gofpel by my difciples, may be 
united in brotherly love, in fome fenfe as thou, Fa- 
ther, and I are united ; that fo my gofpel may be 
recommended to the world, that the world may ai- 
fo believe in me, as a divine perfon, fent of God. 

u And the glory which thou gaveft me, I have given 
them ; that they may be one, even as we are one." 

The fame kind of power and authority to teach 
and preach, and work miracles, which I received 
horn thee, I have given them j that all their converts 

may 



may be united in love J and joy, and harmony, as 
we ars. 

M I in them, and thou in pie, that they may be 
made perfect in one ; and that the world may know 
chat thou haft fent me, and haft loved them as thou 
has loved me." 

I pray that the fame fpirit, and temper that are in 
us may be in them, who believe through the iniiru- 
mentality of my immediate difciples ; that they all 
may be made perfect in unity ; and I pray alfo that 
the world may be convinced of my divine miflion, 
and that thou haft loved my difciples and other be» 
iievers, as thou haft loved me. 

" Father, I will that they alfo whom thou haft 

given me, be with me where I am, that they may 

behold my glory, which thou haft given me ; 

for thou lovedft me before the foundation of the 
world." 

Father, it is my deftre that all, whom thou haft 
given me, may finally dwell with me, that they 
may behold, and mare in my glory ; the glory which 
thou haft given me as mediator ; for thou lovedft me 
before the foundation of the world was laid. 

" O righteous Father, the world hath not kno vn 
thee ; but I have known thee, and thefe have known 
that thou haft fent me." 

Righteous Father of creation, the world, in gen- 
eral, hath not known thee, but thafe, my difciples, 
have been convinced of my divine miflon, and 

have known thee, in a degree, as I have known thee. 

* And 



" And I have declared unto them thy name ; and 
will declare it 5 that the love, wherewith thou haft 
loved me, may be in them, and I in them." 

I have made known -to my difeiples thy glorious 
name, thy love to them and to the world ; and I 
will continue, fo long as I mail be with them, to 
make known thy name to them ; that thy love may 
dwell with them, and my fpirit remain with them, 
when 1 {hall, in perfon, be gone from them. 

It is my earned deilre that the reader would care- 
fully read and confider the foregoing chapter 1 and, 
if he can find the lead iota in it againft extending the 
falvation of the GoFpel to the world, or to ail flefii, to 
all mankind ; he can certainly do more than I can, 

The principal contents of the chapter are thefe. 

Chrift firft prays for his immediate difeiples. 
Then for all that mould believe in him through their 
preaching of the GoFpel. And then he prays for 
the world $ that the world might believe and know 
that God had fent him. 

He tells his Father, concerning his difeiples, that 
they had. known that he .had fent him. The very 
thing which he prays that the world might know. 

The reader is defired carefully to ccnfider the 2d, 
verfe. The text is thus, €< As thou haft given him 
power over all flelb, that he mould give eternal life % 
to as many as thou haft given him." Now, my 
kind reader, let us diveft ourfelves of prejudice and 
fvftem, and endeavor to feel ourfelves free to examine 
thefe e^preflions of our Saviour, and to receive that 

meaning 



meaning which appears to b2 moft eafy and natural. 
God gave his Son power over all flefh. What was 
this power, and why was it given ? " that he might: 
give eternal life to as many as thou haft given him. 1 * 
The power, then, means the poiver to give eternal life. 
To whom ? to aii fkfh, 1 fay. But the exprelnon is, 
to as many as God had given him. Good ; and God 
had given him all jiejh. In the limited fenfe, it 
would be thus, God hath given his Son power over 
all flefh, that he might give eternal life to a part of 
them. Or thus, as all flefh means all mankind, it 
.would b£, God hath given his Son power over all 
mankind, that he might give eternal life to a part of 
mankind. Does this feem eafy and natural ? Try 
the other interpretation, God frith given his Sjii 
power over all mankind, that he fh juld give eternal 
life to them all. i freely fubnait it to .tfie candid 
( and unbiafled reader, to determine which of thefe 
fenfes is the moft eafy and natural. 

Now Jet us examine Mr. S/s treatment of this 
chapter and of the public, 

Firft, he recites nine verfes out of twenty-fix. 

He then fays, p. 19. "the whole prayer fpeaks the 
fame fentiments, as ihefe verfes which are felected ; 
and had Chrift ftudied the moft exprefs way of con- 
tradicting the univerfalifts, he could not have done 
it more effectually." What ! would it not have 
been a more effectual way of contradicting the Uni- 
verfalifts, if he had faid, in the 2d. verfe, "Thou 
haft given him power over apart of all flcfij, that he 

might 



might give eternal life to them ? And, if oar Saviour 
had not prayed for the world at all, would it not have 
been lefs favorable to the Univerfelifts, than it now 
is, finee he has exprefsly, and repeatedly prayed that 
the world may believe and know that the Father 
hath fent him? To believe and know this, is to be- 
lieve and know the very fame thing, which, he tells 
his Father, that his immediate difcipies believed and 
knew. Yea, it is to believe and know the feif fame 
thing, which J«fus himfelf, in this fame chapter, ex- 
prefsly fays is eternal life. V/3. "And this is life e- 
ternal, that they might know Jefus Cbrift whom thou 
haft fent." To believe that God hath fent Jefus 
Chrift into the world, is the very propofition which 
Jefus Chrift himfelf wifhed that men might believe. 
John xi. 42. 

" And I knew that thou hearefi me always, but 
becaufe of the people which ftand by I faid it, that 
they may believe that thou baft fent me" John xiii. 19. 
fl Now I tell you before it come, that, when it is come 
to pafs, ye may btheve that J am he." John xvi* 
30. " New are we fure that thou knowefl; all 
things, and needeft not that any man fhould afk thee : 
ly this we believe that thou camejl forth from GodS* 
Thus we find demonftrated from Scripture, that, in 
the xvii. chap, of John, our Saviour repeatedly pray- 
ed that the world might believe that very facred truth 
which his immediate difcipies believed, and which 
he himfelf wifhed the people, who heard him preach 
and faw his miracles, might believe, 

Mr. 



73 

Mr. S. recapitulates the evidence, as he fuppoies, 
there is in this prayer, of our Saviour againft the 
falvation of all men, and makes his concluftons from 
it, in the following terms, 

P. 20. " From this reprefetitation of our Saviour, 
it appears, that in the covenant of redemption which 
determined the number of thofe to be faved; fome 
were given to Chrift as his fpiritual feed, and none of 
them ftiali be loft j and fome were not given tQ 
him in this fenfe, and are called the world. He doe* 
not even intercede for the world, for they hate him 
and his people. They are never to be one in a 
fpiritual fenfe with his Father and bim : nor to be 
in the fame place with Chrift, nor fee the glory 
which the Father hath given him ^ and of courfe 
they muft be left to fuffer the wages of fin, and be 
feparated from the holy prefence of God." 

There are fome things which Mr. S. hath affirmed 
in this paflage, that are truly furprifing. 1 wifh the 
leader carefully to attend to the after tions which Mr, 
S. hath made. He affirms that, from this chapter it 
appears, that fome were given to Chrift as his fpirit- 
ual feed, and that none of them ftiali be loft ; and 
fome were not given to him in this fenfe, and are 
called the world ; that he does not even intercede for 
the world, for they hate him and his people. Now 
let us enquire who they were that were given to 
Chrift, according to the account of this chapter; and 
in what fenfe they were given to him. 

They were thofe to whom Chrift had perfonally 

manifefted 



manifefted God*s name; who had kept his word; 
to whom ChriO: had given the words which the 
Father gave him 5 who had known furely that ChriO: 
came forth from the Father. All this the reader 
fees expreffed in the 4, 5, 6, 7, and 8 verfes of this 
ckapter. Were thefe all, that, were given to Chrifl 
in the covenant of redemption, the whole of this 
fpiritcal feed ? it they were, their number is very 
fmall. The whole number of thofe to whom Chrifl 
perfonally rniniflered 5 did not amount to a hundred. 
And it is as plain as any thing can be made by 
language, that thefe were the perfons whom the Father 
gave to him, and for whom he more efpecially pray- 
ed. It appears undeniably plain, that 1 the perfons* 
for whom Chrifl: fpecially prayed, in this xvir. chap, 
of John, were his immediate difciples and a few others, 
who were often with him, heard, and believed in 
him. 

How Mr. 8. could call thefe the perfons who were 
given to Chrift in the covenant of redemption, mean- 
ing the whole that were thus given to him, as he evi- 
dently does, is unaccountable. What mail we 
think of it ? If Mr. S. had never read the fcriptures, 
and were but fuperflcially acquainted with divine 
fubjects ; we could eafily find fome apology, even 
for fo great a miftake. But for a man born in a. 
chrifli2n land ; a profeffor of chriftianity ; for a 
preacher of chriflian religion jj to be guilty of fo great 
a cnifreprefentation of the fpecial obje&s of our Sav- 
iour's prayers in the xvii, chap, of John ! Charity, 

thou 



ii 

thou brighteft gern in the chfiftiaft crown ! thou wile 
overlook and cover it. 

But, my kind reader, we nave a harder talk for 
charity yet. Mr. S. exprefsly affirms that Chrift; 
does not even intercede for the world, for they hate 
him and his people. Read vs. 20, 21, 22, and 23. 
" Neither pray I for thefe alone, but for them alfo 
which fhall believe on me through their word. That 
they all may be one ; as thou^ Father, art in me, 
and I in thee, that they alfo may be one in us ; that, 
the world may believe that then haft fent me. And 
the glory which thou haft given me, I have given 
them ; that they may be one, even as we are one ; I 
in them and thou in me, that they may be made per- 
feci; in one • and that the world may know that thou 
baft fent me, and hajl loved them as thou hall loved 
tae. x> Here we have exprefs and repeated prayers 
of Chrift for the world j and the matter of his inter- 
ceflion for the world is, that the world may believe 
that God hath fent him ; and that the world may 
know that God hath fent h\m, and that God hath 
loved Chrift's difciples, and all that fhall believe on 
Chrift through the word of his difciples a as God 
hath loved Chrift bimfclf. Here then we have, not 
a grofs mifreprefentation only, but fomething aiferu 
ed directly contrary to exprefs fcripture. 

I will recommend to Mr. S. to read the 23. v. 

of the 4th chap, of 2 Cor. <£ But have renounced ihz 

hidden things of difhonefty,not walking in craftf.iefs, 

nor handling the word of God deceitfully ; but by man* 
L ifeftation 



of the truth, commending our f elms to every man" s eon* 
fcience in the fight of God." 

Jf 'thefe are the arts* by which the do&rine of ex- 
ternal mifery is to be fupported, and reconciled 
with the infinite benevolence of God ; lean truly 
• fay, I wifh not to employ them. 

I noxv leave this xvii. chapter of John, to be dili- 
gently and prayerfully perufed by the reader; and 
I wifh him faccefs in his enquiry after truth. 

The com million our Saviour gave his apodles is 
conceived in very univerfal terms, Matt, xxviii. 19^ 
** Go ye, therefore, and teach all nations, baptizing 
them in the name of the Father, and of the Son, and 
of the Holy GhohV* Thefe words feem too g er- 
al, if the falvation of the Gofpel were tfefignetl or 
but a part of mankind. 

Mark xvi. 15. " And he faid untc tbeft, Go yo 
into all the world, and preach the gofpel to every 
creature." What is gofpel ? good news. Wb&b 
is meant by twj creature? all men. Then the di- 
rection of our Saviour is literally this; Go ye, my 
apoftles, into every part of the world, and communi- 
cate good news to all rn%n. 

Whether this dkeclion of our Saviour be moft 
confident with a partial, or with a univerfal, election 
and defignation to the enjoyment of the falvation 
of the gofpel p let reafon 9 let common fenfe, let 
candor and ingenuity determine. Our Saviour 
proceeds to (late the terms and conditions, upon 

which thoSe who heard the gofpel fhould enjoy fal- 
vation 



nation. " He that believeth, and is baptized, mail 
befaved; but he that believeth not mail be dam- 
ned/* • 

On the hypothecs, that the falvation of the gof- 
pel was originally defigned for a part of mankind 
only ; how is it reconciieabie with fincerity and good 
faith, that the gofpel fhould be preached to all 
men, and that the conditions of enjoying its falva- 
lion fhould, at the fame time, be ftated before all 
men ? The gofpel is not only to be preached to all 
men ; but the conditions of enjoying faivation are 
general and unlimited. ** He that believeth, and is 
baptized, (hall be fayed." Every one who believeth* 
and is baptized, fhall be faved. If a hundred male- 
factors fhould have news brought to them, from the 
prince, or governor, that if they would humbly con- 
fefs their crimes, and return to a loyal and virtuous 
courfe, they fhould be pardoned and reftored to 
favor; biit if they remained obflinately difobedient 
to the offer of mercy, they fhould be condemned z 
when, at the fame time, it was decidedly determined 
by the prince, or governor, that but a part of thofe 
malefa&ors fhould ever be benefited by the news, or 
the offer of grace : would this conduct of the prince, 
or governor, be confcdered as confident with honor 
and fineerity ? 

This dite&ion of our blefied Saviour, that his gof- 
pel fhould be preached to all men ; and that the con- 
ditions of faivation fhould be fiated in theroofl gen- 
; ' rbaairui bfis : . n ; ■ - ; ~ W " • -.-eVai 



eral and indefinite terms 5 is a demonftration tbat be 
never thought of a partial ele&ion to fajvation. 

Another paffage of *fcripture, declarative of the 
univerfality of the falvation of the gofpel, and conse- 
quently of the divine benevolence, is Luke,ii. 8 — 14. 
"And there were in the fame country fhepherds abid- 
ing in the field, keeping watch over their flock by 
night. And, lo, the angel of the Lord came upon 
them, and the glory of the Lord fhone round about 
them ; and they were fore afraid. And the angel 
faid unto them, Fear not; for, behold, I bring you 
good tidings of great joy, which fhall be to all peo- 
ple. For unto you is born this day in the city of 
David, a Saviour, which is Chrift the Lord. And 
this (hall be a fign unto you t Ye fliali find the babe 
wrapped in fwaddling- clothes, lying in a manger* 
And fuddenly there was with the angel a multitude 
of the heavenly hoft praifing God, and faying, Glory 
to God in the higheft, and on earth peace 5 good will 
towards men.'* 

Now let fyilem, and prejudicate opinions be laid 
entirely afide ; and let us, with minds free and un^- 
bialTed, look on this paffage of fcripture, in order to 
find its real meaning, 

Jefus is born in Bethlehem of Judea. An angel 
appears to the fhepherds, whilft tending their flocks ; 
at the fame tioie a celeftial and divine radiance il- 
lumined all the place. The fhepherds are difmay- 
ed and aflonifhed. The angel difpels their fear, and 
bids them be of gooil confidence .* and immediately 

announces 



79 

announces the birth of Jefus, the Saviour; and de- 
clares his advent to be gofpel, good tidings, to all 
people. At the annunciation of the angel, all heaven 
was moved, and a multitude of angelic natures in- 
ftantly leave their bright abode, join the heavenly 
meffenger, tune their golden harps, and enter on the 
glorious theme, " Glory to God in the higheft, and 
on earth peace, good will toward men, 11 

If the advent of Jefus were to be falvation to a 
part of the people only ; the angel was furely miftak* 
en in his report to the fhepherds 5 for he fays, which 
fliall be unto all people. Further, the divine glory, 
which fhone around the angel and the Ihepherds, 
when the declaration of good tidings was made, which 
fhould be to all people, gave a fanclion to the declar- 
ation. So that we have double, or treble, teflimony 
from heaven, that the birth of (Thrift was defigned 
for good tidings to all people ; and, if fo, for falva« 
tion to all people. 

Another paflage of fcripture, moft plainly denot- 
ing the univerfality of the effect of Chrifl's blood, 
and of the love of God, is John i. 29. " The next 
day John feeth Jefus coming unto him, and fait h, 
Behold the Lamb of God, which taketh away the fin 
of the world." 

Could language be more general, than this John 
ufes ? the fin cf the world. Do you not think, my 
kind 'reader, that St. Jbhn really fuppofed, that the 
effecT: of our Saviour's blood would be, to take away 
all the fim of all men? If he i\\ not, he certainly 

was 



inexcufable for ufing fuch univerfal language. 

1: i ^ f very eaiily have adopted language which 
^ have dearly expreffe.d the partial effed of 
Gfe - I I ■ ^Behold the Lamb 

cf o <•£ of a part of the 

vug rid. 

■T fa] ur Evangeliffis.and the multi. 

tude of the heavenly hoft, that appeared to the (hep. 
her.es <;.J j uta; apd, what; is more, we have Jefus 
himfeif ; ail declaring, in plain, uufigured language, 
the univerfal falvation of the gofpel. 

It is not my defsgn to multiply direcl proofs of the 
univerfal benevolence of God ; but only to adduce a 
few plain texts, which every honed, though unletter- 
ed, mind may underftand, which fpeak dire&ly to 
the purpofe. Origin, Grotius, Whifion, Hallet, 
Chauncy, and many , others, as great and good as 
thefe, have handled the fubjeel; largely, and conud* 
ered an infinitude of paifages of Scripture, both 
againd the- doctrine of eternal mifery, and for the 
univerfal benevolence of God. 

What I principally intended was, to examine Mr. 
S,'.s piece, and to ihow the falfehood and abfurdity 
of his principles ; fince, to £nd out what is falfe is 
one good Hep towards truth. 

Rom. v. 6. " For when we were yet without 
ftreogtb,. Chrift died for the ungodly:* If .SU Paul 
bad faid " when we were without ilrength, Chrift 
died for us:' meaning him felf, and a felecT; number 
of others, this text would not be in point, for univer- 
fal 



St. 

fal benevolence ; but as the words now ftand, the 
fenfe is clear and undeniably plain in favor of univer* 
fal falvation. If there were any perfon, among the 
|ews, or the Gentiles, who were not ungodly, in St. 
Paul's fenfe, we cannot prove, from this text, that 
Chrift died for him ; otherwife, Chrift died for all 
men • and, if he died for all men, all men will eer« 
iainly be faved. Rom, v. **But God com— 
mendeth his love towards us, in that while we were 
yet finners, Chrift: died for us." All mankind were 
in the fame predicament, they were all finners. If 
Chrift died for finners, he died for all finners ; unlefs 
there be fome exprefs exception made, which, does 
not appear to be the cafe, 

i Cor. xv. 22. " For as in Adam all die, even fa- 
in Chrift fhall all be made alive.** 

Here is a text whofe language is plain, intelligible', 
and pofitive. And, were it not for creeds, confef-* 
fionals, catechifms, and fyftems, there could be no 
doubt refpe£Hng the apoftle's meaning. The apof- 
tle undoubtedly intends fome benefit, by being mads 
alive. If fo, the benefit is enjoyed by all. That all,, 
who died in Adam, fhall be made alive by Chrift, is 
pofitively averted. Whatever all men loft, by their 
death in Adam ; all men fhall recover, by their life 
in Chrift. This is the plain fenfe of the words. 

t Tim. ii. 6\ " Who gave himfelf a ranfom for 
all, to be teftified in due time." It feems that prej- 
udice itfelf could not remain unconvinced any 
longer y efpecially if it be confidered, that CHrift% 

having 



$2 

having given himfelf a ranfom for all, is one reafors 
the apoftle afligns why we fhould pray for all. Now, 
if Chrift hath given himfelf a ranfom for all, all will 
eventually be faved j according to the idea in the 
laft claufe of the verfe* Chrift hath given himfelf 
a ranfom for all, as will appear, be made manifeft, 
in a proper time, or in the clofe of the mediatorial 
kingdom. 

Heb. ii. 9. '* Bat we fee Jefus, who was made a 
little lower than the angels for the fuffering of death, 
crowned with glory and honor ; that he by the 
grace of God fliould taile death for every man." 
Here it is afferted,.that, by the grace, or free favor, 
or love of God, ChriH tailed death, or died for eve- 
ry man. Since this language Cannot be evaded, eve- 
ry man will be faved, or the defign of Chrift's death 
will be defeated. 

1 John ii. 2. " And he is the propitiation for 
our fins ; and not for ours only, but alfo for the fins 
of the whole world." 

, To reafon on fuch a text as this, to mow that 
the whole human race, which is the meaning of the 
whole world, will eventually be faved, would be an 
unpardonable impofition on the judgment of the 
reader. 

God hath, in the mo ft explicit manner, declared 
that it is his will that all men, (hould be faved ; and 
this is perfectly fufficient, if there were no other 
proof to eftablifh the doftrine, that all men will be 
&ved. 

Ezek, 



Ezefc. xxxiti. ii. * Say unto them, As I live, faith 
the Lord God, I have no pleafure in the death oF 
the wicked $ but that the wicked tarn from his way, 
and live* turn ye, turn ye from your evil way - 
for why wiil ye die, O houfe of Ifrael.*' The lad 
words of this text may be ufed, as an argument that 
fome men will die, though God is wil ing they 
fh >uld live. Not to take up the matter here, I fhall 
endeavor to prove, hereafter^ that the fecond death, 
which many of the Ifraelires, and millions of oihers 
wlii doubt iefs, die, is no objt clion cf any validity, 
agamft the final faiyauon of ail men. 

i Tim. iu 3, 4« After St. P^ul had directed 
that (applications, prayers, intercefll one,' and giv- 
ing of th inks, (h uld be made For all men ; he adds, 
as a reafon ^nd motive to the practice of 'the duty of 
praying for all men ; " F jr this is good and accep- 
table in the fight of God our Saviour; Who will 
have all men to be faved i and to come unto the 
knowledge of the truth." 

If we fuppofe that God the Father fpoke in the 
prophet, and that the Saviour, Chrift Jems, is the 
perfon referred to by the apoftie ; this, certainly, does 
not weaken, but rather ftrengthen the argument 
for the faivation of ail men ; Gnce their wills are id 
perfe ct and eternal harmony. 

For my own peifonal fatisfaction, I defire no more 
£roof from fcripture of the extent of the divine be- 
nevolence, and the faivation of all men, than I hava 
adduced. Every perfon of reading is fenfible that I 

have 

M 



have brought forward but a fmall part of that fcripture? 
proof of univerfal falvation, which hath been ufed 
both -by the ancients and moderns. 

indeed, the difficulty does not He in finding and 
making out the proof of the eternal falvation of all 
mankind j this is an eafy talk. The principal difficulty 
is, to clear this doclrine of divine benevolence from 
thofe objections which feern to lie againfl it from the 
reprefenfations of fcripture,. of the Hate and defti- 
naiion of the wicked at the day of general judgment ; 
—the perpetuity of their mifery -and how to ac- 
count for their reftoratio-n to virtue and happinefs. No 
rations!, confident perion, of any feci or denomina- 
tion of chriftians, ever yet fuppofed that any ration- 
al creature could be happy, in any period of his ex- 
iMence, without virtue and holinefs. And as it is 
undeniably evident from our Saviour's account of 
the general judgment, and from various declarations 
of his apoftles, that a great part of mankind will 
then be found vicious and unholy, and be fenteneed 
to a place of mifery and torment ; if this be their 
final fentence, and the wicked be then fixed in a 
Hate of nn and mifery, that will not, cannot be altered 
by their repentance and converfion ; the point mud 
be given up; all men will not be happy. But if 
there are fubftantial reafons to think, that the (late 
in which the wicked will be left by the fentence of 
fhe judge, will prove to them a Hate of falutary dif- 
cigline, they may eventually become penitent, hum* 
Vie,, reform cd, virtuous, and happy. 

As 



85 

As the greateR part of the fcriptures Mr, S. has 
adduced, afford no objection againft the eventual 
falvation of all men, but what originates from 
hypothecs, that the tranfa&ions of the day of general 
judgment will be final with regard to all men ; I 
fhall endeavor, early in the third part, to (how that 
this hypothefis is mifiaken; and that mankind will 
enjoy a Sate, or ftates, of probation and discipline 
after the day of general judgment. 

But, as it properly belongs to this 2d. part, to in- 
quire whether it be God's gracious and benevolent 
defign, that all men flu 1 1 eventually be virtuous, 
I fhall endeavor to offer fome evidence of this, be- 
fore I proceed to the 3d. part. 

1 Thef. iv. g. " For this is the will of God* even 
your fan£lification." St. Paul affirmed, in his ill. 
epiftle to Timothy, that it is the will of God our 
Saviour, that ail men fhouid be faved, and come /<? 
the knowledge of the truth, 

2 Thef. ii. 13. " But we are bound to give thanks 
to God alway for you, brethren, beloved of the 
Lord, becaufe God hath from the beginning chofen 
you to falvation, through fanc"ii(ication of the fpirir, 
and belief of the truth. " 

Thefe fcriptures are fufncient to fhow, th xt the 
fan&ification and holinefs of all men is agreeable to 
the will of God. And it is worthy of rernaik, that, 
in the laft cited text, it is declared to have besn the 
original defign and plan of God, that men Should be 
made meet for falyation, by the influences of the 

fpirit, 



85 

fpiiii, and the operations of his word, And in tha£ 
text in Timothy, the fame idea is contained, that 
God our Saviour will have all men come to the knowU 
edge of the truth, as a mean of their preparation For 
falvation and ha ppine fs. 

That in the operation of the benevolent mediato- 
rial plan of God, all men will, in fact, be made vir- 
tuous and holy, is very evident from many fcriptures* 
There is one that is fo plain and exprefs to this pur- 
pole, that it mull ft 2 ike conviction into every confid- 
erate, unbiased mind. It is in St. Paul's firft epiflle to 
the Corinthians, the xv. chap. 24 — 28, incluhveiy. 
" Then cometh the end, when he fhall have deliver^ 
ed up the kingdom to God, even the Father ; when 
he fhall have put down all rule, and all authority 
and power. For he mull reign, till he hath put all 
enemies under his feet. The la£l enemy that (hall 
be deftroyed is death. For he hath put all things 
under his feet. But when he faith, All things are 
put under him, it is manifeft that he is excepted 
which did put all things under him. And when all 
things mall be fubdued unto him, then mail the Son 
aifo himfelf be fubjeel: unto him that did put all 
things under him, that God may be all in all." 

Paraphrafed thus, " Then cometh the end of the 
mediatorial difpenfafioo, when Jefus the mediator 
fla ill deliver up his kingdom to God the Father; 
which event fhall take place, when the mediator fhall 
have efrV&ually fubdued all oppofing rule, authority, 
asd power. For the eternal defign of the Father, 

3 $ 



m raifing his Son to the mediatorial throne, was, that 
he fhould fit cheie, till he had brought every enemy 
to his moral govern merit, into voluntary and cheerful 
fuhmiflion. The iarf. enemy, death, the effe& of 
moral evil, or enmity agapft God's moral govern- 
ment, ftiall alfo be deftroyed. For God the Father 
committed to the authority and government or his 
§ m t the Mediator, all things, God the Father only, 
who gave ail this authority and power to the Son, is 
excepted, and not [objected to the Son, as is gerfe&Iy 
natural and reafonabie. And when every moral and 
natural enemy ftiall be thus fubdued unto the Son, 
then "(hall he alio be fubjedi to the Father, who gave 
him all this mediatorial authority and power ; that 
God the Father may, thenceforth, be the conductor 
of the government, and difpenfer of happinefs to ail 
his creatures," 

It is carefully to be obferved, that the apoftle, in 
the 22d. and 23d. verfes, fpeaks of the refurreclion of 
the virtuous, in their proper rank and order, after 
Chrift, the captain of their falvation, and the firft 
fruits of the great harveft. " Then/' fays the apoftle, 
" cometh the end, when he fhali have delivered up 
$he kingdom to God, even the Father." But the 
meaning is not, that Chrift, at the refurn&ton and 
general judgment, (hall deliver up the mediatorial 
kingdom to the Father; as is plain from this confid- 
eration, that the mediatorial work will not then be 
completed. It is the univerfal opinion, almofr, that, 
at the conclusion of the general judgment, the right- 

eous 



83 



eous will go into life eternal, and that the wicked fhall 
go away into everlafting puniflbment. And this is 
the opinion which I adopt, as thinking it the mod 
agreeable to the analogy of (capture. Allowing this 
opinion to be true, fin and death, the only enemies 
we have ever yet heard of in the univerfe, will ftill 
remain* Sin, the great enemy of Gad's moral gov- 
eminent ; and death, the enemy of man's happinefs, 
are left in perfeft vigor, and in the full exercife of 
tkeir authority and power, againft the government of 
God, and the happinefs of man: Does this conn ft with 
St. Paul's exprefs declaration, that, " he muft reign 
Sill he hath put all enemies under his feet ?" What? 
fhall Chrift, who afTumed mediatorial authority, and 
all power in heaven and earth, for the exprefs pur* 
pofe of deuroying the works cf the devil, fin and death, 
return the kingdom to the Father, leaving one half 
the human race under the power of the devil, and 
of the fecond death? We may not entertain an idea 
fo reproachful to God, fo derogatory to the honor 
and merits of the Mediator, and fo gratifying to the 
devil. Never will the Mediator deliver up his king- 
dom, till he hath deftroyed the lafi enemy, death. 

St. Paul was not of Mr. S.'s opinion, that fin and 
death mud be kept in the univerfe, to produce the 
greateft glory and bleflfednefs of God, and of his ho* 
ly intelligent kingdom. 

That fin is an enemy, both' to God and man, no 
one, except it be thofe who are of Mr. S.'s opinio^ 
will deny. That deathis an enemy, StV Paal affirms. 

Sin 



J5 

Sin and death, then, tauft be defiroyed, before Chiifl 
delivers up his kingdom. 

The only objection, that I can fee, againft my 
paraphrafe of St. Paul's language, above cited, or to 
the fubfequent obfervations d is this, Chrift may re- 
duce devils and wicked men under his authority and 
control, and yet not totally rid the univerfe of fid 
and death. This objection takes its rife from the 
kind of fubjeftien or reduction that is intended. A 
few reflections muft entirely remove this difficulty^ 
and lead us to a clear difcernmentof the kind of re- 
duction intended. 

God's government is both natural and moral. 
His natural government, is conducted by power, and 
is a government of power. His moral government 
is a government of laws, founded on eternal reafon 
and rectitude, and fanctioned by promifes and threat- 
ening?, rewards and punimments. 

No created being ever thought of eppofing or re- 
fitting the natural government of God. "Sin," the 
catechifm informs us, " is a want of conformity unto, 
or "tranfgreffion of, the law of God.'* I wifh to 
know how fin can be reduced under fubj ection to 
Chrilt, or to the moral government of God, whilH 
it remains ? So long as it hath a being, it will re- 
main to be, in conformity to the law of God, or dif- 
obedience. Can a wicked man be juftly fa id to be re 
duced under the moral government of God, whilft 
he continues a wicked man ? There is no other way 
of fubduing fin but to deltroy is exiftence. No 

bthtt 



n 

ctner way of fubduing a wicked man, but to convince 
and convert him. The firmer is as much under the 
hatura) government of God, as the faint; and fatan fi 
as gabrieio Chriii came not to reduce men, .nor 
devils, under the natural government of God, lit 
came to dellroy rebellion againft God's moral gov- 
ernment 5 and he mull reign till he does it. 

Thus it appears, 1 think, undeniab'y plain, that 
Child's work as Mediator wilt not terminate, at the 
refurrefiiori and general judgment • but that he will 
go on ftill conquering and to conquer, till he fiiall 
h&fe deftrpyed both fin dea;h. 

To give the reader, if poiltble, a clearer idea of the 
procefi of mediatorial work, in railing the dead both 
( >d and bad -in rewarding the righteous, reigning 
wyth them, making a new heaven and earth for them 5 
— in puni&ing the wicked with a fecond death;— 
a lid opening the proTpeci of their final reduction 
attd reftpratian. Sec. I beg leave to recite, and to 
attempt to explain, apaffagein St. John's revelation. 

The paffage, which I propofe to recite, is the xx. 
nd a part of the xxi* chapter. I will recite a verfe, 
snd then immediately give its meaning. 

Rev. xx. 1. "And I faw an angel come down 
from heaven, having the key of the bottomlefs pit, 
and a great chain in nis hand." 

And I faw an angel defcend from heaven, and he 
feemed to hold in his hand the key of the bottomiefs 
pit, and a great chain. 

2, "And he laid hold on the dragotij that old fei- 

pent; 



/ 



a* 

pent, which is the devil, and bound him; a thoafand 
years. 

And the angel appeared to take hold on the drag- 
on, that old ferpent, who is the devil, and put a 
reflraint upon him for the term of a thoufand years. 

3, "Andcafthim into the bottomlefs pit, and fliufc 
him up, and fet a feal upon him, that he fhould de- 
ceive the nations no more, till the thoufand years 
Ihould be fulfilled ; and after that he mud be loofed 
a little feafon." 

And the angel feemed to caft the old ferpent into 
the bottomlefs pit, to fhut him up, and effectually to 
forbid his deceiving mankind, till the expiration of 
the thoufand years t then he will be releafed from 
confinement for a feafon. 

4. " And I faw thrones, and they fat upon 
them and judgment was given unto them ; and I 
faw the fouls of them that were beheaded for the wit- 
nefs of Jefus, and for the word of God, and which 
had not worfliipped the beafl:, neither his image 
neither had received his mark upon their foreheads, or 
in their hands ; and they lived and reigned with 
Chrift a thoufand years.*' 

And I faw thrones, and thofe who fat upon them, 
and judicial power was given to them ; I faw alfp 
the fouls of thofe who were beheaded for the witnefs 
they bore to Jefus, and to the word of God ; and 
who had not worfhipped the beaft, nor received his 
image, or mark, upon their foreheads, or in their 
hands ; and all thefe, both martyrs and others, lived 

N and 



Q2 

■m/ 

and reigned with Chrift, in their bodies a thoufand 
years, and fufFered no diftarbance or moleftationfrooi 
ihe devil, or from wicked men, by his influence. 

5. " But the reft of the dead lived not again until 
the thoufand years were flni{^led. ,, 

But the wicked, who were dying the fecond death, 
did not live again, and enjoy fuch a life as the martyrs, 
and other faints, enjoyed, till the expiration of the 
thoufand years. 

6. u Biefled and holy is he that hath part in the firft 
refurre&ion; on fuch the fecond death hath no pow- 
er; but they (hall be priefts of God and of Chrift, 
and fhall reign with him a thoufand years." 

Bleffed and holy, or feparated, is he who enjoys 
a part in the firft refurre&ion to a happy life ; for 
the fecond death fhall have no power over fuch per- 
form : and they fhall live a happy life with Chrift, 
illuftrioufly difiinguifhed from the reft of mankind, 
for a thoufand years of perfect peace. 

7. u And when the tho&fand years (hall be expir« 
ed, fatan fhall be loofed out of his prifon/* 

And when thefe thoufand years fhall expire, fatan 
fhall again be permitted to ufe his arts of deception 
and.diforder among the wicked, and to attempt the 
difturbance of the peace of the world. 

8. "And fhall go out to deceive the nations which 
are in the four quarters of the earth,Gogand Magog, 
to gather them together to battle; the number of 
whom is as the fand of the fea." 

And fatan fhall go out into the four quarters of 

the 



93 

the earth, to gather the enemies of the faints, like 
Gog arid Magog, mentioned by the prophet Ezekiel, 
to battle againft the faints l the number of thefe en- 
emies of the faints is as the fand of the fea. 

9. " And they went up on the breadth of the earth 
and compaffed the camp of the faints about, and the 
beloved city : and fire came down from God out of 
heaven and deftroyed them." 

And thefe multitudes went up from all parts of the 
earth, and furrounded the camp of the faints, and e- 
ven the beloved city New Jerufalem ; but they did 
not fucceed againft the faints, for fire from God, out 
of heaven, deftroyed them. 

10. " And the devil that deceived them was caft 
into the lake of fire and brimftone, where the beaft 
and the falfe prophet are, and (hall be tormented day 
and night for ever and ever." 

And the devil, who excited ali this enmity, and 
collected all this multitude,.againft the faints, was caft 
into the lake of fire and brimftone, with the beaft and 
falfe prophet, where they are perpetually tormented 
for ages of ages. 

11. fc And I faw a great white throne, and him 
that fat on it, from whole face the earth and the heav- 
en fled away ; and there was found no place for 
them." 

To refume the feries and order of events, at the 
fame time that I faw fatan reftrained, as mentioned 
above, I faw a great white throne, and upon it a 
glorious perfonage, from the brightnefs of whofe 

face, 



34 

face, heaven and earth were changed, and their prek 
ent form difappeared. 

12. And I faw the dead fmall and great ftand 
before God ; and the books were opened 5 and a- 
nothet book was opened, which is the book of life 5 
and the dead were judged out of the things which 
were written in the books, according to their works.'* 

And I faw the dead, fmall and great, young and 
old, raifed to life, and {landing before the throne of 
God j and they all were judged, according, to their 
works, with the rnoft perfeQ; juftice and equity. 

13. u And the fea gave \2p the dead which were 
in it, and death and hell delivered up the dead 
which were in them ; and they were judged every 
man according to their works." 

And, whether men had died on the fea, or on the 
land, the whole invifible ftate and place of the dead 
delivered up the dead that were in them j fo that 
the affembly was univerfal, including all that had 
lived ; and they were all judged according to their 
works. 

14. " And death and hell were caft into the lake 
of fire. This is the fecond death." 

And the number was fo greatihat were call into 
the lake of fire, that death and hell, or the whole in* 
vilible ftate of the dead might be faid to have beea 
caft into the lake. This lake of fire caufes the 
fecond death, 

15. tc And whofoever was not found written in 
the book of life was caft into the lake of fire." 

And 



m 

And all who were not found written in the book 
of life, were caft into the lake of fire ; this makes 
their number fo great. 

Chap., xxi. i. "And I Ciw a new heaven and a 
a new earth 5 for the fir ft heaven and the fir ft earth 
were palled away : and there was no more fea.'' 

After I had feen the judgment paffed upon all 
mankind, and the wicked caft into the lake of fire, 
to die the fecond death ; I faw the preparation made 
for thofe whofe names were found written in the 
Lamb's book of life. 1 faw a new regenerated 
heaven and earth, as the form of the prefent 
heaven and earth had paffed away. And in this, 
renovated ftate of the heaven and earth there was no 
fea. 

2. " And I John faw the holy city, new Jerufa* 
lem, coming down from God out of heaven, prepar- 
ed as a bride adorned for her hufband." 

And the form of the new heaven and earth was 
fo fplendid and glorious, that it feemed as though 
heaven itfelf, the bleft abode of the great Eternal^ 
had defcended to earth ; a mod ornamented dwell- 
ing for the bride, the Lamb's wife, the church com- 
pofed of all the faints. 

3. " And I heard a great voice out of heaven fay- 
ing > Behold, the tabernacle of God is with men, 
and he will dwell with them, and they {hail be his 
people, and God hirnfelf ihail be with them, and 
be their God." 

And I heard a divine proclamation made, Behold, 

the 



the tabernacle of God is with men, and he will vouch* 
fafe his divine prefence, like the Shekinah in the 
Jewifh temple, aad fhall dwell among thefe bleffed and 
holy ones, who (hare in the firft refurre&ion, in the 
new heaven and earth ; and thefe fhall be the people 
of God. 

St. John proceeds to a long defcription of this re- 
newed earth, the dwelling place of faints. 

We may inftitute a few enquiries, in order to ren- 
der the meaning of this pafTage of St. John plain and 
intelligible to every careful, judicious reader. 

U Where fhall we fix the fcene of^St. John's vif- 
ion ? 

2. Who thofe were whom he faw fitting on 
thrones ? and who were thofe that were beheaded ? 

3. What is meant by the thoufand years life and 
reign of the faints with Chrift, and where fhall this 
thoufand years be placed, whether before or after the 
general refurre&ion and judgment ? 

4. What we are to underftand by the expreffion 
the refl of She dead lived not till the thoufand years 

were finijhed ? 

5. What is meant by the firft refurredtion ? 

6. What by Gog and Magog, and when they were 
drawn together againft the faints ; 

If we can anfwer thefe inquiries according to the 
analogy of fcripture, it will doubtlefs, be fatisfa&ory 
to the reader, and open an entertaining profpeft to 
his view. 

i. Where fhall we fix the fcene of Sr. John's 

vifion ? 



97 

vifion ? If we carefully confider and compare St. 
Peter and St. John, we may fatisfy ourfelves that the 
eaith is the fcene of the vifion, and the place where 
the righteous will be rewarded, and the wicked pun- 
ifhed, after the refurre£lion and general judgment. 

The paffage in St, Peter, to which I refer, is in his 
feoond epiftle, Chap, hi. 7 — 13, inclufively. u But 
the heavens and the earth which are now, by the 
fame word are kept in (lore, referved unto fire, a- 
gainft the day of judgment and perdition of ungodly 
men,"— Here is a plain intimation that the earth, 
when changed by fire, (hall be the place of the per* 
dition of ungodly men. And this is not at all incora- 
fiftent with the place alfo of the happy refidence of 
the righteous ; as we fhall fee more fully afterwards. 
To proceed with St. Peter's prophetic reprefentation. 
c< But, beloved, be not ignorant of this one thing, that 
one day is with the Lord as a thoufand years, and a 
thoufand years as one day. The Lord is not flack con- 
cerning his promife, as fome men count flacknefs; but 
is long fufFering to us- ward, not willing that any fhouid 
perifb, but that all fhouid come to repentance."—- 
-Here is fomething very worthy of notice, and, it be- 
ing To happily coincident with my principal defign, 
I doubt not the reader will excule me for adverting 
to it. The apoflle had juft obferved that the earth 
was deflined as the place of judgment and perdition of 
ungodly men; and given us to underftand that it 
would fuffer, by the change which fire would efFe& 

upon it, to fuch a degree, as to render it a proper 

place 



9 8 

place For the execution of the divine judicial fefl- 
tence, to be paffed on the ungodly. Yet the apoftl* 
exprefsly informs us, that God > from his defire of the 
repentance of the wicked, delayed the time of placing 
them in a far more difagreeable fituation on earth, than 
that which they now were in. This> at once, gives us 
a moft exalted opinion of the divine benevolence to- 
wards rlnners, and fome rational idea of hell or the 
next (late of thofe who die impenitent from under 
God's prefent difpenfation. This earth, when chang- 
ed by fire, and, in fome part of it, made to fuffer very 
conliderably by the change, will be the place of hell 
to the ungodly. 

To return ; '* But the day of the Lord will come as 
-a thief in the night;" fuddenly and with furprifing 
circuraitances ; *' in the which the heavens (hall pafs 
away with a great noife, and the elements fhali melt 
with fervent heat, the earth alfo, and the works that 
are therein, fhall be burnt up. Seeing then that all 
thefe things mail be dhTolved, what manner of per- 
fons ought ye to be in all holy converfation and 
godlinefs, looking for and hading unto the coming 
of the day of God, wherein the heavens being on 
fire f&afi be diffolved, and the elements (hall melt 
with fervent heat ? Nevertheless we, according to his 
promife, look for new heavens, and a n$w eartb s 
wherein dwelleth righteoufnefs." 

This promife, referred to by St. Peter, we find in 
Ifa. Ixv. 17, 18, 19. " For behold, I create new 
heavens, and a new earth s and the former {hall not 

he 



M 

lie remembered, nor come into mind. But be you 
glad and rejoice forever in that which I create : for 
behold, I create jerufalem a rejoicing, and her peo- 
ple a joy. And I will rejoice in Jerufalem, and joy 
in my people, arid the voice of weepirlg (hall ho more 
be heard in her, nor the voice of crying." If God 
would rejoice in the new Jerufalem which he fhould 
create ; and joy in his people there • and if no 
niore weeping nor crying fhould be heard in her * 
with great propriety is the Jewifh church exhorted 
to be glad and rejoice in that which God would 
create, and not to fuffer the former Jerufalem to be 
fondly remembered, hor cottie uponjheir heart 5 as" 
the Hebrew exprefiion flgnifies. 

Here God, by the prophet, pro mi fes" to create & 
hew heaveri and earth ; that it fhould be called Je- 
rufalem ; that He would rejoice in that rtew Jeru- 
falem, and in his people there ; and that there fhould 
be no weeping nor crying in the new Jerufalem* 
Now let us compare this with St. John's vifion. 
Chap. xxi. t, 2, 3, 4. " And I faw a new heaven 
and at new earth : for the firft heaven and the firft 
earth were pafled away ; and there was no more 
fea. And I John faW the holy city, new Jerufalem, 
coming down from God out of heaven, prepared as a 
bride adorned for her hufband. 

** And I heard a great voice out of heaven, fay. 
ing, Behold, the taberriade of God is with meo, and 
•he will 'dwell with them, and they (hall be his 
People, and God himfelf Hull be with them, and be 

O their 



10 o * 

their God. And God fiball wipe away all tear's Trots 
their eyes 5 andthere_fhallbe.no more death, nei- 
ther for row nor crying, neither mail there be 
any more pain ; for the former things are paffed a* 
way.", 

I 1 he hypothecs, that the earth, in her regenerated 
flate, will be the future refidence of the virtuous, 
is thus ihown.to be very agreeable with the analogy 
of prophetic fcjipturs. 

And how eafy will k be with God, in the futute 
conflagration, to fit up and prepare a part of this 
earth for the dwelling place of his faints, in their in- 
corruptible and glorified bodies : whtlft the other 
part mould be permitted fo to fuffer by the confla- 
gration, as to become a very ,difagreeable habitation 
for the ungodly and finne-rs. 

Thus we may have. fame intelligible idea of heav- 
en and hell whereas, according to the common rep- 
jefentation, we can obtain .no adequate conception 
of either. T j . 

2, Who were they whom St. John faw fitting 
on thrones, and who were the beheaded ? 

I think the original words are well rendered, and 
they fat vfm ths?n, and judgment was given to them. 

By confuting the language of the new Teilament. 

we fhallbe' fat-isfied who : thefe were, who fat on 

thrones, and had judicial power given to them. 

*Our bl fifed Saviour fays : to his difciples. Matt. xxv. 

2i. " Weil done, good-and faithful fervanr, thou 

haft been faithful over a few things; 1 will make 

thee 



thee ruler over many things : Enter thou into the 
joy of thy Lord." Looking forward to the refur- 
re&ion and retribution day, our Saviour {\ys to the 
apoftles, Matt, xix. 28. <f Ye, which have followed 
me, even ve, in the regeneration;" or new earth; 
^fhall fit upon twelve thrones, judging the twelve 
tribes of Ifrael." And St. Paul, fpeaking to the 
Corinthians, fays, 1 Cor. vi. 2, 3. 

u Do ye not know that the faints (hall judge the 
world ? and if the world fhali be judged by you, 
are ye unworthy to judge the fmalleft matters ? 
Know ye not that we Lhall judge angels ? how much 
more things that pertain to this fife ?" And in this 
book of St. John, Jefus is reprefented as laying, 
Chap. iii. 21. 

<c To him that overcometh will I grant to fit with 
me on my throne, even as I alfo overcame, and ara 
fet down with my Father on his throne." From 
all which, it clearly appears, that the faints will be 
highly promoted by ChrilT, and admitted to feme 
fort of alTeiTorfhip with him in the judgment of the 
gr^at day. 

When, therefore, St. John fays, <c And I faw 
thrones, and they fat upon them, and judgment 
was given unto them 1 '; the meaning is, that he faw 
faints, thofe whofe names were written in the Lamb's 
book of life, fitting on thrones, with feme kind of ju- 
diciary power, according to our Saviour's promife 
to his difciples, to thofe who fh^uld overcome, and to 
id}, his fajots. 

1 By 



By the beheaded, or the fouls of thofe who were 
beheaded for the witnefs of Jefus, martyrs are ia» 
tended ; all who died in the caufe of Chrift and qf 
his religion, by the hands of their enemies. 

St. John faw all the faints, both martyrs and oth- 
ers, fitting on thrones as afleflbrs with Chrift. 

3. What is meant by the thoufand years, in 
which the faints and martyrs reign with Chrift ? and 
where are we to place them, before or after, the gen- 
eral refurreclion and judgment? 

The reftraint laid on fatan was for a thoufand 
years 5 and daring that term, he mould not deceive 
the nations, or the wicked among mankind, nor dif- 
turb the peace of the faints. For this term of fa- 
tan's reftraint, the faints ftiould reign with Chrift in 
undifturbed repofe; or without any attempts from 
fatan, or from wicked men, to moleft or annoy them. 
And this, I imagine, may be the reafon why the 
term, a thoufand years, is mentioned. It is worthy 
of notice, that, immediately after the expiration of 
the thoufand years, fatan is releafed from confine- 
ment, and enters readily upon his beloved employ- 
ment, of deceiving the wicked and troubling the 
faints. " And when the thoufand years," of the 
faint's reign and his confinement, " are expired, fatan 
fhall be loofed out of his prifon.V 

After the thoufand years of undifturbed tran r 
guillity, the faints fhall ftill go on to reign, forever 
and ever. Rev. xxi. 5. " And there lhall be no 
night there : and they need no candle, neither light 



?<>3 

pi the fan; for the Lord God giveth them light; 
and they fhall reign forever and ever/' 

As to the fituation of this thoufand years, I am 
fully of opinion with Dr. Chauncy, that it ought to 
be placed after the general refnrre&ion and judg- 
ment. If it be placed, as commentators and divides 
Jaave generally placed it, immediately after the de- 
flru&ion of antichrift, and before the coming of 
Chrifl;, all thofe difficulties come into view, which 
Dr. Chauncy mentions, and which every attentive 
reader mull fee to be infurmountable. 

How can we account for the rife of that infinitude 
of wicked men, like the fan d ofthe jea for niultitude, 
called Gog and Magog, immediately after a thouf- 
and years of profound peace, and a univerfal reign 
of righteoufnefs over all the Jewifh and Gentiis 
world ? It appears to me abfolutely impoflibie ro ac- 
count for it, on this hypothefis of the fituation of the 
jhoufand years. 

Gog and Magog were ancient enemies of the 
jewifh church and nation. And it is remarkable 
that they were threatened with the fame deftruclion, 
by fire, which St. John tells us will deftroy the Gog 
and Magog who fhall endeavor to diflurb the chriu 
tian church in the paradifaic earth, 

Ezek, xxxviii. 18. "And it fhall come to pafs at 
the fame time, when Gog fhall come againfl the 
land of Ifrael, that my fury fhall come up in my 
face." Chap, xxxix. 6. t{ And I will fend a fire 

en 



on Magog, and among them that dwell earelefsly in 
the ifles, and they ftiall know that I am the Lord." 
St* John fays, Rev. xx. 9. "And they went up 
on the breadth of the earth, and com pa fled the 
camp of the faints about, and the beloved city : 
and fire came down from God out of heaven and 
devoured them.'* 

Our Saviour informs us, that moral corruption 
and depravity of manners {hall be fo great, and fo 
univerfal, when he mall come again, as to make it 
neceffary to burn the world in order to purify it. 
Matt. xxiv. 37, 38, 39. "As the days of Noah 
were* fo {hall aifo the coming of the Son of man be. 
For as in the days that were before the flood, they 
were eating, and drinking, f marrying, and giving in 

. marriage, until the day that Noah entered into the 
ark, and knew not, until the flood came, and took 
them all away : So {hall alfo the coming of the Son 
of man be." And again, defcribing the univerfal de- 
generacy of mankind, Chrift fays, Luke xviii. 8. 

. " Neverthelefs, when the Son of man cometh, {hall 
he find faith on the earth ?" And St. Paul, 2 Thef. 
i. 8, 9. fays Chrift fhall come, "in flaming fire, tak* 
ing vengeance on them that know not God, and that 
obey not the Gofpel of our Lord Jefus Chrift : who 
fhall be punifhed with everlafting deftruclion from 
the prefence of the Lord, and from the glory of his 
power." 

Now, according to the fuppofition we are combat- 
ing, Chrift will come immediately on the expiration 

of 



of the Millennium. Is it not, then, incredible that 
fuch univerfal corruption fhould overfpread the 
world ? 

Place this millennial ftate after the general refur- 
reclion and judgment, and let it be the fame term 
that fatan will be retrained ; and all thefe difficulties 
vanifh, and v/e may very eafily account for the rife 
of Gog and Magog, and every thing appears natural 
and rational. St. John fays, Chap. xx. 14, 15. 
u And death and hell were call into the lake of fire. 
Arid whofoever was not found written in the book of 
life was cafl into the lake of fire." 

Thefe multitudes of the human race, who will be 
condemned in the general judgment, and caft into 
the lake of fire, and confined to that difagreeahle 
part of the earth which God will afiign them, with 
the devil and falfe prophet • may eafily be fnppofed, 
when reflraint is taken off, to be prepared for any 
attempt, efpecially when abetted and excited by 
fatan. 

Thus it appears rational, and agreeable to the an- 
alogy of fcripture, that the Millennium will com- 
mence immediately after the general judgment, will 
continue whilft fatan is confined, and be a happy 
reign with Chtift. 

4. What are we to underftand by the expreffion, 
the reft of the dead lived not till the thoujand yean 
were finifhed ? 

By the reft of the dead, we are to undeiftand all 
the reft of mankind, who were not defcribed in the 

foregoing 



ic6 

foregoing verfe. All, except martyrs and thofl 
whofe names were written in the lamb's book of life 
are included in the terms, the reft of the dead. And, 
by their not living, till the thou/and years were fin- 
ifhed, is meant, their not living fuch a. life as faints 
and martyrs lived ; a happy reign with Chrift. 

Thus reprefenting one part of mankind as enjoy- 
ing happy life with Chrift, whilit the other parr, 
though raifed from the dead at the fame time, are in a 
Rate of fullering j is perfectly agreeable to the whole 
current of New Teftament fcriptures. Matt, iii. 12'* 
" Whofe fan is in his hand, and he will thoroughly 
purge his floor^ and gather his wheat into the garner £ 
but he will burn up the chaff with unquenchable 
fire/ 5 That mixture of wheat and chaff, of faints 
and iinners in the prefent Mate of ChrifVs church, will 
not continue always ; for the time is coming when 
a clear and decided feparation fhall be made, Thio 
is mod explicitly declared by our Saviour, in the 
parable of the wheat and tares, Matt. xiii. 24 — 30* 
"x^nothcr parable put he forth unto them, faying, the 
kingdom of heaven is likened unto a man which 
lowed good feed in his field : But, while men flept t 
his enemy came and fowed tares among the wheat., 
and went his way. But when the blade was fprung 
up, and biougfu forth fruit, then appeared the tare? 
alfo. So the fervants, of the houfeholder came, and 
faid unto bim, Sir> didft not thou few good feed in 
thy field? from whence then. hath it tares? He 
faid unto them, an enemy hath clone this. The 

fervants 



%of 

jer-vants faid unto bim ; Wilt thou then that we go 
em U] ? Bui hefaid, Nay ; left, while ye 
:;e tares, ye root up aifo the wheat with 
Let both grow together until the harveft: 
and in *he time ut hawed i will fay to the reapers. 
Gather ye together fiill the tares, arid bind them in 
bundles* to bum them : but gather the wheat into 
my barn. 3 * Afterwards, jefus gratified his difciples 
with the explanation of this parable.— " The good 
feed are the children of the kingdom, bat the tares 
are the children of the wicked one ; the enemy 
that fowed them is the devil; the harveft is the end 
of the world j and the reapers are the angels. As h 
therefore, the tares are gathered and burned in the 
fire, fo {hall it be in the end of the world. The Son 
of man (hall fend forth his angels, and they fhal! 
gather out of his kingdom all things that offend, and 
them which do iniquity, and mall caft them into a 
furnace of fire; there (hall be wailing and gnaGiing 
of teeth. Then mall the righteous mine forth in the 
kingdom of their Father.'* 

Thefe are the fame ideas with thofe of St. Johti. 
The wicked are call; into a furnace of fire accord* 
ing to our Saviour : they are call into a lake of fire 
according to St. John. Our Saviour fays, " the 
righteous (hall fhine forth like the fun in the king- 
dom of their Father j" St. John fays, <€ they lived 
and reigned with Chrift." In the moft exprefs re- 
prefentation our . Saviour hath given us of the gen- 
eral judgment, we find that, at the fame time that 

P the 



the righteous are approved and rewarded ; the wicked 
are condemned and are punifhed ; Matt, xxv, 
<4 Then mall the king fay unto them on his right hand a 
Come, ye bleffed of my Father, inherit the kingdom 
prepared for you from the foundation of the world- 
Then fhail he fay alio unto them on the left hand* 
Depart from me, ye curfed, into everlafting fire* 
prepared for the devil and his angels." — And we 
find thefe fentences immediately put in execution* 
" And thefe fhall go away into everlafting punifh- 
ment : but the righteous into life eternal/'— If we 
are right in the interpretation of the expreftion of 
St. John, "But the reft of the dead lived not again 
Mtii the thoufand years were Snifhed," as I think 
we are; here is a plain intimation that they may 
live in the fame manner with the righteous, or at 
leaft, that fome of them may, after the ihoufandysarsi 
fhall be finifhecf. 

g. What hmzmtbythzfirftrefurreftiQit ? What 
we have fecn under the 4th inquiry, leads us to fup- 
pofe that the righteous and wicked are both raifed 
together ; both (land together on the fcene of the 
general judgment; both hear the fentence of the 
judge at nearly the fame time ; and that both re- 
ceive the execution of it together; the one going 
into everlafii?ig funifiment, and the other into life 
eternal. But, if there could be any doubt whether 
the righteous and the wicked will be raifed at the 
fame time, our Saviour hath removed it. John v. 
28, 29. " The hour is coming, in the which all that 

are 



109 

are in their graves (hall hear his voice, and come- 
forth ; they that have done good, to the refurrecnon 
of life ; and they that have done evil, to the refur- 
reclion of damnation." In the words of our Saviour, 
there is fomething very obfcrvabie in confirmation 
of our interpretation of the expreffion in St. John, but 
bereft of the dead lined not again until the thou/and 
years were fmijhed. Our Saviour does not allow that 
the wicked are raifed to life, though they are raifed 
from the grave. "They that have done gcod i to 
the refurreclion of life ; and they that have done evil 
to the Tefurreclion/' ,not of life, but " of damna- 
tion" or death ; they aie raifed in order to die tha 
fscond death. 

This palftge of our Saviotst affords us a plain and 
politive anfwer to our prefent inquiry, What does 
St. John mean by a firfi refurrefiion ? plainly, a re- 
funecTion to life. 

It was the firfi: refurreclion to a happy and glori- 
ous reign with Chrift in the new earth. And well 
did St. John call him bleffed and holy, or feparated' 
and diftinguifhed, who hath part in the. ftrJt xefiir- 
reftion. Such are admitted to a greaf and honorary 
privilege. Now, if we allow St, John to have fpoken 
intelligibly, and with propriety ,; thereis anorher re- 
furre&ion to be expected. -Thofe who are call into 
the lake of fire, $phicj|i 4 is the fecond death, may rife 
to happy life,.of the, i)|rn.e kind with i that which thofe 
of the firfl refurrecnon enjoy. 

We hf.ve already .aiUicipa ted t : he arifwe.r to'„Qur 6th. 

inquiry, 



i to 

inquiry, Who we are to under fland by Gog and 
Magog ? They are wicked men who are fuffering the 
fecond death. 

I have been long on this paffige of fcriptare ; 
but as brief as I eould well be, confidently with a 
full expoiition. And I really think we have had 
things of very great importance under conudera- 
tion. 

We have feen a rational and intelligible, as well 
3s fcriptural, account given of heaven and hell. 
We have alfo feen that the martyrs, and all the 
faints, all righteous perfons in this life, fhall lit 
on thrones, with judicial power in the general judg- 
ment. That thele {hall reign a thouland years with 
Chrift in the new earth, without any attempt from 
fatan, or from wicked men, to break their peace 5 
and afterwards for ages of ages. We have alfo feen 
that the wicked dead, though raifed from the grave, 
ihail not live again, or live a happy life until athouf- 
and years after the general judgment. We have feen 
that the martyrs and all whofe names are in the 
book of life, (hall enjoy the fir ft refurre&ion to a 
happy life; and that the firfl refurrection to happy 
life, encourages us to expecr. another, and, perhaps, 
many others, of the fame kind. We have finally 
feen that fatan and wicked men will attempt to dif- 
turb the peace and to interrupt the happinefs of the 
faints in the new earth ; but that fire from God out 
of heave* (hail deftroy them. A mod joyful con- 
sideration to every pious, virtuous mindj that the en - 
emies 



2U 

«mica of the faints, in the new earth, fhall not fucceed 
againft them. They fl^ali be deftro^ecL Jhe peace 
of the new Jerufalem fh^ll not be broken nor in- 
terrupted. 



PART 



PART THIRD. 



Objections Anfwered. 

BeFORE I enter upon the bufinefs of 
snfwering objections, I wiih to make fome prelimi- 
nary obfervations. 

1. I entertain no idea that any fon or daughter 
of Adam will, or can, be happy without holinefs. 
So long as any perfon is unholy, that perfon mull 
unavoidably be miserable. No text of fcripture, 
therefore, that tends to prove the neceffiey of holi-* 
nefs in order to happine fs, is any objection againft 
that fcheme of univerfal falvation which I adopt. 

2. I have no idea that all men will be virtuous 
or happy, at the refurreclion and general judgment. 
No new teilament writer hath extended his ideas fo 
far into the refurrection world as St. John. He 
hath plainly informed us, that but a part of man- 
kind fhali be fo blejfed and holy, as to have part in 
the firft refurreclion to happy life ; and that a vail 
multitude, at the clofe of the general judgment, will 
becaft into the lake of fire, which is the fecond 
death. So that no paffage of fcripture, that goes 
to prove that fome will die wicked and unholy ; or 
rife from the grave unholy ; or be condemned by the 
judge, and fentenced to a Rate of mifery, at the clofe 

of 



fcf the general judgment; contains any objection, 
againft my fcheme of the eventual falvation of ail 
men. 

3. No fcriptures, which fpeak of the future mife- 
ry of the wicked as very great, or of very long du* 
ration, afFord any objection againft the final falva- 
tion of all men. 

4 Any paffage of fcripture which exprefsly de- 
clares, that it is not the will of God that all men 
fhould be faved ; or that fixes a pofitive eternity to 
the duration of the future mifery of the wicked, 
and no other, is a valid objection againfl my fcherne 
of univerfal falvation* If God be unwilling that 
all men Ihould be faved 5 or, if he hath any where 
declared, that the future mifery of the wicked (hall 
be interminable 5 I will readily concede that all men 
cannot be happy. 

With thefe preliminary obfervations, I will en- 
ter on the examination of Mr. S.'s fcripture proof 
of the eternity of future mifery. And I wifh the 
reader would be fo kind, as to keep the foregoing 
obfervations in view, whilft he is reading the exami- 
nation of Air. S.'s fcriptures. 

The xvii. chap., of John, which is one of his fcrip- 
tures, we have already considered ; and, as I think, 
ihown undeniably, r;ot only that Mr. S. hath treat- 
ed that paffage with great unfairnefs, and difingen* 
uity ; but that the paffage is an excellent proof of 
the final falvation of all men. The reader, by turn- 
ing to p. 63, will find the entrance on the examina- 
tion of this fcripture. After 



After Mr. S. had finifhed his dbfervations hr, 
proceeded to other paflages of our Saviour's dif- 
courfes. 

He begins his 4th fee. on p. 21, in this manner, <r The 
queftion whether all men fhali be faved, is exprefs- 
ly refolved by Jefus Chad, in fo plain a manner, 
that it feems ftrange any who profefs to believe the 
holy fcriptures mould doubt the event. 5 ' After this 
what can we reafonably expect, from a divine, a 
gentleman of good abilities, fhort of the moll plain 
and pofiuve affertions of our Saviour^ either that 
God is unwilling that all men fhould be faved, or 
that the future mifery of the wicked will be without 
end ? The paffage of fcripture he recites is the xiii* 
chap, of St. Luke, 23—30 verfes inclufively. 
<* Then faid one unto him, Lord, are there few that 
be faved ? And he faid unto them, ftrive to enter in 
at the flrait gate : for many, I fay unto you, fhall 
feek to enter in, and fhall not be able. When once 
the mailer of the houfe is rifen up, and hath fhut to 
the door, and ye begin to ffand without, and to 
knock at the door, faying, Lord, Lord, open to us : 
and he mall anfwer and fay unto you, I know you 
hot whence you are : Then fhall ye begin to fay, 
we have eaten and drunk in thy prefence, and thou 
had taught in our flreets. But he fhali fay, I tell 
you, 1 know you not whence you are* depart from 
me, ye workers of iniquity. There fhall be weep- 
ing and gnafhing of teeth, when ye fhall fee Abra- 
ham, and Ifaac, and Jacob, and all the prophets 

in 



ki the kingdom of God, and ycix yourfelves thru ft 
cut." 

If we mould allow this to be a representation of 
the fentence of the eternal judge, at the conclufiori 
of the general judgment, excluding fome from heav- 
en, and dooming them to a place of mifery ; (till it ii 
no proof that thefc very peribns, thus excluded 
from heaven, and doomed to mifery, mall not be 
faved ; or that their mifery fhall never terminate. 
So that there is not a fingle word in all this paflage 
which affords the leaf! objection againO; the faivation 
of all men. 

If Mr. S. had proved that the prefent life is the 
only probation time for mankind ; then fuch a paf- 
fage, as the above, might have been well introduced^ 
as proof that fome will never be faved. But till he 
fhall have done this, fuch fcriptures are not to his 
purpofe. Yea, I will concede more to Mr. S» 
If he will produce one fingle pafTage of fcripture, 
that renders it as probable that this life terminates 
man's (late of trial, as the paflage in St. John, which 
we have confideredj renders it probable that it will 
not ; I will freely allow him to cite fuch paffages as 
this of our Saviour in proof of eternal mifery. And 
I think this a fair conceffion. 

St. John hath exprefsly mentioned a ftrft refur- 
re&ion to life ; plainly giving us to underftand that 
there will be a fecond. 

Yet, wonderful as it may feem, Mr, S. fays, prcf- 
ently after citing this fcripture, w Many fhall never 
Q bo 



be raved/' p. 22 s This is the very point to he 
proved ; and not a fyllable yet adduced in proof of 
it. If Uftiverfaltfts mould frequently affert the 
thing to be proved, before producing their proof ; 
we know what they would be charged with, by Mr. 
S $ , from what we have already feen. Fair dealing 
is always the beft, in all cafes. If fcripture do not 
fupport us, in any article of our faith, by a natural 
2nd eafy interpretation, it will be no honor to us to 
perfift in affirming it, as a fcripture truth. 

As the chief fcripture proof of eternal mifery Mr. 
S, produces, turns on this fuppofition, that the pres- 
ent life h the only difciplinary ftate for man ; the 
only ftate in which he may repent alid obtain for- 
givenefs ; it may be well for us, before we proceed 
zny further, to colled, m one view, the evidence we 
have, that this is not the plaa of God, with regard to 
to his government of men. 

That we have a right to exercife our reafon and 
judgment, concerning the juftice and equity of the 
divine moral government of mankind, is plain from 
the appeal God exprefsly made to the judgment of 
the Jewifh church, concerning his conduct towards 
them. Ifa. y, 1, 2, 3, 4. <l Now will I fing to my 
well beloved a fong of my beloved touching his vine- 
yard. My well beloved hath a vineyard in a 
very fruitful hill. And he fenced it, and gathered 
out the flones thereof, and planted it with the choic- 
er]; vine, and built a tower in the mid ft of it, and 
&!fo made a wine-prefs therein; and he looked that 

it 



m 

it moulcl bring forth grapes, snd it brought forth 
wild grapes. And now, O inhabitants of Jerufalem, 
and men of Judah, judge, I pray you, between me 
and my vineyard. What could have been done 
more to my vineyard, that I have not done ink? 
Wherefore, when I looked that it mould bring forth 
grapes, brought it forth wild grapes ?'* 

God had highly favored the Jewifh church, and 
given them peculiar advantages for the knowledge 
and practice of virtue, and to bring forth the fruits of 
righteoufnefs. So good was their fituation for mor- 
al improvement, that it would juftify an appeal tQ 
any candid impartial judge. 

After God had made a ftatement of the method 
of government he had adopted, with regard to the 
father and the fon, who lhould be righteous or wick- 
ed ; and repeated the declaration, that it was an ef- 
tablilhed manim of his government, that the foul on- 
ly who mould fin, ihquld die ; he adds, Ezek, xviii. 
25, 26, 27. " Yet ye fay, The way of the Lord is 
not equal. Hear now, O houfe of Ifrael ; is not my 
way equal? are not your ways unequal? When a 
righteous man turneth away from his righteoufnefs, 
and committeth iniquity > and dieth in them: for the 
iniquity that he hath done fhali he die. Again, 
when a wicked man turneth away from his wicked- 
nefs that he hath committed, and doeth that which 
is lawful and right, (hall fave his foul alive." 

I adduce thefe fcriptures, to (how that God con- 
descends to admit man to reafon upon the methods of 

his 



lie 

his mora! government, and to judge whether they art 
equal or not. 

Now it is certain that there is an infinite variety 
in the birth, education, abilities, and advantages of 
mankind in the prefent life. Men die, as well as 
live, variouily, From mere infancy, to a hundred 
years of age, millions die every intermediate age„ 
Millions, no doubt, have died, after they had en- 
joyed but one hour of proper probationary time* 
For no one will fuppofe that one is in a probation- 
ary flate, before he is a moral agent, or in a capaci- 
ty both to know, and do his duty to his God, himlelf 
and mankind. The fuppofition juft made, that 
millions of the human race have died, after having 
enjoyed but one hour of probationary life, is un- 
doubtedly juft. Millions have enjoyed a day, a 
week, a month, a year, and then died, after thefo 
fhort terms of probationary life. Some of the an- 
tediluvians enjoyed aim oil a thoufand years of 
probationary life. Since the contraction of hu- 
man life, millions have died in every intermediate 
minute between ten years of age, and three fcore; 
years and ten. Shall the youth of ten years 
of age, who hath enjoyed but one hour of proba- 
tionary life, lie in the lake of fire, as long as he who 
hath lived nine hundred years ? would this be equal ? 
I invite my kind reader to paufe ; and attend clofely 
to this queftion. 

Abraham was fatisfied, and I doubt not that his 
fatisfaQion was well founded, that the judge of all 

the . 



119 

fhe earth would do right* I entertain no doubt of 
the perfecf rectitude of the divine moral govern— 
Tnent of men. But: I {hall never believe, that the 
infant, and the finner, who dies an hundred years 
old, will lie in hell an equal term. This cannot be, 
under the divine government. 

It will be of no avail, to fay, that the quantity of 
rnifery will be proportioned to the quantity of guilt ; 
but that, in all cafes, future mifery will be equally 
durable. The abiurdtty of this obfervation is too 
glaring, ever to be admitted by any unbiarTed mind. 
I certainly fhould not efteem it the leaft favor, to 
have the quantity of my future miitry perfectly 
optional with myfelf ? if it muff, be eternal. 

Eternity abforbs every ether consideration; and 
be muft be ftupid, and infenubie, to a prodigy, who 
can derive the leaft confolation from the reflt&ion, 
that he fhall endure a lefs quantity of never ending 
niifery, than others. 

We have the promffe of God himlelf that the pun- 
ifhment of tome of the greater! offenders that have 
ever lived on earth (hall ceafe : and this gives us en- 
couragement to hope that the punifhrnent of all 
men will eventually ceafe. Ezek. xvi. 48 — 63. 
<*' As I live, faith the Lord God, Sodom thy filter 
hath not done, fhe nor her daughters, as thou haft 
done, thou and thy daughters. Behold, this 
was the iniquity of thy filter Sodom. pride, full- 
nefs of- bread, and abundance of idlenefs was in her, 
and it} her daughters, neither did fhe flrengthen the 

hand 



120 



hand of the poor and needy. And they were haugh- 
ty and committed abomination before nie ; therefore 
I took them away as I faw good. Neither hath Sa- 
maria committed half thy fins; but thou haft multi- 
plied thine abominations more than they, and haft 
juftified thy fitters in all thine abominations which 
thou haft done. Thou alfo, which haft judged thy 
Afters, bear thine own fhame for thy fins, that thou 
haft committed more abominations than they : they 
are more righteous than thou : yea, be thou con- 
founded alfo, and bear thy fhame, in that thou haft 
juftified thy fillers. When IJhall bring again their 
captivity, the captivity of Sodom and her daughters, 
and the captivity of Samaria and her daughters, 
then will I bring again the captivity of thy cap- 
tives in the midfi of them. That thou raayeft bear 
thine own fhame, and may eft be confounded 
in all that thou haft done, in that thou art a com- 
fort unto them. When thyfijiers % Sodom and her 
daughters, /hall return to their former eft ate ; and Sa~ 
maria and her daughters Jhall return to their former 
eft ate \ then thou and thy daughters (hall return to their 
former eft ate. For thy lifter Sodom was not men- 
tioned by thy mouth in the day of thy pride. Be- 
fore thy wickednefs was difcovered, as at the time 
of thy reproach of the daughters of Syria, and all 
that are round about her, the daughters of the Phil- 
i (lines, which defpife thee round about. Thou haft 
borne thy lewdnefs and thy abominations, faith the 
Lord. 

For 



121 



For thus faith the Lor J God, I will even deal with 
thee as thou haft done, which haft defpifed the oath 
in breaking the covenant. Neverthelefs, / will 
remember my covenant with thee in the days of 
thy youth, and I will efiablijh unto thee an ever- 
lafting covenant. Then thou /halt remember thy ways 
and be a[hamed> when thou jhalt receive thy Jifters, 
thine elder and thy younger : and I will give them un- 
to thee for daughters ; but not by thy covenant. Ano\ 
I will eftablifh my covenant with thee j and thou {halt 
know that I am the Lord. That thou may eft remem- 
ber and be confounded, and never open thy mouth any 
more, becauft of thy faame t when I am pacified towards 
thee for all that thou haft done y faith the Lord God." 

In order to underftand this paffage of fcripture, 
we muft know where the fcene of thofe great events 
predicted in it is to be laid ; whether in this world 
or in the next, before or after the general refurreclion 
and judgment. And I think it is plain, from feveral 
notes in the paffage itfelf, that the great fcene of the 
reftoration of Sodom, Samaria, and Jerusalem, is to 
be carried forward into a future ftate. Of the Sod- 
omites it is faid, c< they were haughty and committed 
abomination before me : therefore I took them away 
as If aw good." Thofe very perfons, whom God 
took away for their wickednefs, by fire and brimftone 
rained out of heaven, or the atmofphere, upon them, 
fhall return to their firft ejlate. This cannot be with- 
out a refurre&ion ; confequently Sodom will not 

return to her firft eftate till after the refuneclion. 

And 



And Samaria^ and jemfalem [hail not return to ttetf 
firft eftate, before Sodom jball return to her firjl eftate. 
V 55, of the forecited chap, of £zek. " When thy 
fitters, Sodom and her daughters, Jhall return to their 
former edate ; and Samaria and her daughters (hall 
return to their former eft ate ; then thou and thy daugh- 
ters Jhall return to their former eftate" Thus we fee 
it to be ablblutely xieccrfary, in the very nature of 
the things to be done, to carry forward, and lay the 
fcene of the return of Sodom, Samaria, and Jemfa- 
lem, in the refurre&ion world. Further as to If- 
rael, it is exprefsly faid that they fhall bereftored to 
a virtuous temper^ before their return to their form- 
er eftate. V; 6g, before cited. "That thou mayeft 
remember and be confounded, and never open thy 
mouth any more becaufe of thy Jhame, when I am pacified 
towards thee for all that thou haft done, faith the 
Lord God/* 

The reader now plainly fees it to be dememftrat* 
ed from fcripture, that there will be repentance, re/lo' 
ration to a virtuous temper, and return to the divine 
favor, after the refurrection and general judgment,' 
And if fome of the greateft finners that have ever 
been in the world, the Sodomites^ the Samaritans^ 
and rebellious Ifraeiites, fhali be reftored to a virtu- 
ous temper and to the divine favor ; why not all 
mankind ? 

The reader now fees* in the cicarefl light, that no 
palfage of fcripture, which fpeaks of future mifery, 
declares it to be great, and of long continuance, is 

any 



iiny objection againfl the final reft oration of all men 
to virtue and happinefs. No one will doubt the re- 
turn of Sodom, Samaria, and Jerufaletn, means a re- 
turn to the divine favor, when it is coniidered that it 
is exprefsly faid, that God (hall be pacified towards 
Ifraeli as in the laft verfe of the forecited xvi. chap, 
of Ezekiel. 

We will now go on with the further consideration 
of Mr. S.'s fcripture proof of eternal mifery. 

He fays, fee. 5. p. 23. 11 Several of ChriiVs par- 
ables feem to be fpoken on purpofe to place this fub- 
je£fc beyond all doubt. " The fubjecl;, the reader* 
will obferve, is the abfolute eternity of future mifery. 
He firfb recites the parable of the tares 5 and then 
makes this obfervation, " To prevent all poffibility 
that the parable fhould be explained away, or mif« 
underfiood, our Saviour explained it in the follow- 
ing words. It will be fufficient for us^ if we cite only 
our Saviour's exposition of the parable of the tares. 
He that foweth the good feed is the fon of man ; the 
field is the world : the good feed are the children" of 
the kingdom, but the tares are the children of the 
wicked one ; the enemy that fowed them is the dev- 
il ; the harveft is the end of the world ; and the reap- 
ers are the angels. As, therefore, the tares are gath- 
ered and burnt in the fire ; fo fhall it be in the end 
; of the world. The Son of man fhall Tend forth his 
angels, and they (hall gather out cf fcis kingdom all 
thiqgs that offend, and them which do iniquity ; and 
fhall caft them into a furnace of fire ; there fhall be 

R wailing 



wailing and gnafting of teeth. Then fball the right* 
eous Ihine forth as the fun in the kingdom of their 
Father/' That,, by the children of the wicked one* 
wicked and finful men are intended, no one wifhes to 
deny. I woader what kind of univerfalifts Mr. S. 
is contending, with? He fays, p. 25. ct If ali the 
univerfalifts in the world with the moft critical 
knowledge of the powers of language, fhould attempt 
to exprefs the propofkion, that ail men willbefavedj 
they could not do it in more definite and pointed 
language, than jefus Chrift hath expreffed the con- 
trary proposition, tha£ at the day of judgment men 
fhali be feparated, and part of them go into a ftate 
of the moil extreme mifery." That a part of man- 
kind will go into a ftate of the moft extreme mifery, 
after the day of judgment, is not, in any fenfe, con- 
trary to this proportion, that all men will be faved. 
That fome men, at the day of judgment, will go into 
a ftate of extreme mifery that will abfolutely have 
no end, is indeed a proportion contrary to this 3 that 
ali men will be faved. And this is the very contra- 
ry proportion that Mr. S. ought to fupport. But 
not a nngie word yet ka-th he produced in fupport 
of fuch a propohtion. 

Mr, S. proceeds to affert a propofition that is 
moft undeniably deftitute of all truth. And I ad- 
mire that a gentleman of his abilities would affert 
fuch a proportion, and let it come abroad. Speak- 
ing of the future mifery, he fays, p. 25. " Amife- 
*y, which is pictured to us by the|ftrongeft expref- 

fions* 



**5 

3ons, which the nature of our prefent ftate will ad- 
mit us to underfiand." What makes it plain that 
Mr. S. has reference to the perpetuity, as well as 
to the greatnefs of the future mifery is, what he fays 
elfewhere, p. 39. c< The defcription of this mifery 
is expreffed by a vaft variety of words, and expref- 
fionsj denoting perpetuity without end, as much as 
language can doit." I would aOc Mr. S. to take his 
Greek Teftament, and turn to Heb. vii. 16. He 
will there find the Greek epithet, which is rendered 
&ndlefs y joined to life ; if he will find the paffage 
where this epithet is applied to the death or fu- 
ture mifery, of the wicked, I (hall readily acknowl- 
edge that he hath done fomething very important 
indeed, towards proving that future punifhenent will 
be endlefs. Immortal, incorruptible, are words of 
our language^ and ufed in the new Teftament ; and 
I fhould not be afraid to fubmit it to Mr. S. himfeif, 
as a fcholar, whether they do not fignify perpetuity 
without end, much more clearly than any words our 
Saviour hath ufed 3 to exprefs the continuance of fu- 
ture mifery. The next paffage of fcripture Mr. S. 
cites is Matt, xxii, 11—^14. "And when the 
king came in to fee the guefts, he faw there a man 
which had not on a wedding garment : and he faid 
unto him, friend, how cameft thou in hither, not 
having a wedding garment ? and he was fpeechlefs. 
Then faid the king to the fervants, bind bim hand 
and foot, and take him away, and call him into outer 
darknefs : there fhall be weeping and gnafhing of 
teeth. For many are called : but few are chofen." 

Upon 



Upon this Mr. S. obfervcs, p. 27. " Here thb 
parable leaves them, as do all the other reprefenU- 
{ions of Chrift upon the fame fubjecl;, in outer daik- 
nefs and extreme mifery. Who can bring then* 
from the place and Hate in which the judge^hath left 
them ; they are unworthy, and are caft out from the 
marriage feaft ; and if that feaft is to be an eternal one, 
as none will probably deny, their mifery muft be 
eternal. '* Zech. ix. 1. " As for thee alfo, by the 
blood of thy covenant, I have fent forth thy prison- 
ers out of the pit wherein is no water." This is 
a good anfwer to Mr. S/s queftion, "Who can 
bring them from the place and ftate in which the 
judge hath left them ? The blood of Jefus, the blood 
of the covenant, will brin^ them all up from the pit, 
or from the lake of fire." 

In the lad claufe of what we laft recited from Mr # 
S., is an^ example of very extraordinary reafoning. 
u They are unworthy, and caft out from the mar- 
riage feaft ; and if that feaft is to be an eternal one, 
as none will probably deny, the ir mifery muft be 
eternal. ** 

Did it efcape Mr. S.'s reflection, that the feaft 
might poffibly be an eternal one, in the ftri&eft and 
rnoft rigid (enfe of the word, and yet that lhofe now- 
excluded, might hereafter be admitted ? Perfons 
unworthy, at one time, may not be fo at another, 
or not always unworthy. * 

Rooking or the ancient character of the Sodom- 

ites 3 



^1 

ices, wc mould judge them very unworthy the divine 
favor. And, if we had feen them buried in the ru- 
ins of the conflagration of their city, and fuffering the 
vengeance of eternal fire ; we fhouid hardly have en- 
tertained a hope of their returning to their former sf~ 
tdte. Yet God hath affined us they will. And he is 
fully able to effect fuch a moral change in thofe, once 
abandoned and abominable wretches, as fhaii prepare 
them for their return, and to become the objects of 
his eternal favor. It was incumbent on Mr. S. to 
have proved* that this exclufioq from the marriage 
feaft was to be more than a temporary one ; where- 
as there is not one word in all the patfage he recites, 
that fignifies any thing of this kind. 

At the clofe of Mr. S/s obfervations on the para- 
ble of the ten virgins > he has the following expref- 
fions, p. 28. " There are nt) earthly events to which 
fuch defcriptions as thefe can poflibly apply, and 
the wife faviour of the world either fpake without 
any meaning, or they muft be applied to the clofing 
of man's probationaiy Hate on earth, and the eternal 
confcquences that entire/' I hope my brother S. J s 
views will be more enlarged hereafter than they now 
appear to be. We have no reafon to think that 
any events, fpoken of in the xxv. chap, of Matt, 
will be any where elfe but on this earth, or near it. 
Does Mr. S. fuppofe that the fcene of the general 
judgment will be on fome other planet, and that this 
earth will be deferted or literally burnt up, and ren- 
dered pnfit fov habitation ? St, Peter and St. John 

were 



i§3 

were of quite a different opinion. Tsey fuppofe 
that, at the refurre&ion, the earth fhall be transform- 
ed, in fome part of it at lead, and made a proper 
dwelling place for the faints • and that the other part 
of it will be the lake of fire into which the wicked 
will be caft at the clofe of the general judgment.-*- 
This transformation of the earth is no novel ideaf; 
the pfalmift forefaw and predicted it, though, poffi* 
bly, he might not forefee all the ufes of the trans- 
formed and renovated earth. Pf. cii. 25, 26.—- 
" Of old haft thou laid the foundation of the earth ; 
and the heavens are the work of thy hands. They 
fhall perifti, but thou malt endure ; yea, all of them 
fhall wax old like a garment ; and as a vefture {halt 
thou change them, and they fhall be changed,"— 
That the confequences of the general judgment, as 
they refpecl either the righteous, or the wicked, will 
be immutable and eternal, we have no reafon to 
think. St. John, as we have feen, fpeaks of very 
great changes, both with regard to the righteous and 
the wicked. Martyrs and faints fhall reign with 
Chrift a thoufand years in perfect peace :— fatan 
fhall be reftrained during this term and wicked 
men fhall be fuffeiing the fecond death : — at the 
clofe of this millenium, perhaps millions of millions 
of the human race fhall rife to happy life, join the 
faints in the new earth, and experience the effe&s of 
almighty power in deftroying the wicked dead, and 
fatan at their head. Then, St. John tells us, the 
faints fhall go on and reign with Chrift fer ages of 

1 ages 



figes ;—withrn which term all the wicked dead may 
be reftored to virtue and happinefs j and the fecond 
death, the laft enemy, being deftroyed, the mediatorial 
plan may clofe, and Je lias deliver up the kingdom 
to the Father ; and God (hall thenceforth be all in 
all, for eternal ages. Mr. S. may think as I do in 
the prefent world, as to many of thefe events now 
named;: if not, I am perfuaded he will hereafter. — * 
We mall think more alike in the new earth, than we 
do in this old crazy one, Mr. S. next proceeds to 
recite our Saviour's reprefentation of the grand and 
amazing fcene of the general judgment. My readers 
are well acquainted with that representation. I 
fhall recite only the laft verfe of the chapter. " And 
thefe (hall go away into ever laft ing punifhment * 
but the righteous into life eternal,'* An obfervation, 
which Mr. S. immediately makes, is this, p. 31. — ' 
u The words tranflated everlaRing and eternal in 
the laft verfe, are exprefied by the fame Greek 
word in the original, and whatever duration of blef- 
fednefs the righteous have, the fame duration of 
raifery is declared concerning the wicked. '* 

Mr. S. cannot intend, either from the real or 
cuftomary meaning of the words ufed by our Sav- 
iour, to prove the never ending punifhment of the 
wicked, or the never ending life of the righteous.— 
" And thefe (hall go away into cverlafting punifh- 
ment ; but the righteous into life eternal/' Fiom 
both the words ufed to fignify the future punifliment 
ftf the wicked, it feems as though our Saviour really 

fotended 



intended to convey his meaning in a manner Igafi 
liable to be mifunderftood. The word kalajis t u- 
fed by our Saviour to exprefs the future punith • 
ment of the wicked, properly, and in its mod cuf~ 
ternary meaning, fignifies cba/lifement. And the 
epithet applied to it aioonion ) fignifies ef or belong- 
ing to, an age, or difpenfation, whether the age or dif« 
penfation be long or (hort. 

Grotius, in his rights of war and peace, as I find 
him quoted by Petitpierre, fays, ** that the kind of 
punifhmerit which tends to the improvement of the 
criminal, is what the philofophers called, among oth- 
er things, kolafis or cba/lifement. Wyttenbach, quo- 
ted by the fame author, fays, " that God, by the in- 
fliction of fufferings, has three ends in view ; the firft 
of which, is thd correction of the offender, in order 
to his future amendment. And that the Greeks 
frequently gave to fuch fufferings the name kolafis* 
As to aioonios, the derivative of aioon, it cannot fignt- 
fy, naturally, any more than of, or belonging to, an 
age ; fince the fubflantive aioon fignifies an age. 

The proper tranflation of the Greek of Jvlatthew 
Xxv^ 46, is, " And thefe {hall go away into a ftate 
of challifement $ but the righteous into an age of 
life/' And this very well agrees with our Saviour's 
language elfewhere, and with the language of St. 
John. We have feen in a forecited text, John v, 
28, 29, that all that are in their graves (hall hear the 
voice of the fon of man, and come forth, " they 
that have done good to the refurre&ion of life 5 atfd 

they 



1£L 

%hey that have done evil, to the refurre&ion of dam- 
nation. " Here, our Saviour fays the righteous (hall 
rife to life, and the wicked to damnation, or death. 
In Matt, it is, the righteous (hall go into ah age of 
life ; and the wicked into an age or ftate, or difpen- 
jation of chaftifement ; the fame that St. John means 
by the fecond death. 

Mr. Whifton, in his Eternity of Hell Torments 
confidered, p. 21, has thefe words, c< There is no 
end of reciting mote ordinances, o; ftatuies, or grounds, 
which were to be eternal, or everlafting, or to lafi 
fsrever, in our modern way of interpreting thofe 
Greek words i which yet were to lafi: no longer, at 
the utrnoli, than the Mofaic economy itfelf; and 
have many, very many, of them ceafed, or at leaft 
have been intermitted above fixteen hundred years 
together.' 9 After fo much hath been faid and wrote 
upon the iignification of thefe two words aioon and 
aioontos, it certainly cannot be necefTary for me to 
proceed to a long detail of examples of the ufe of 
ti words, in the Old or New Te (lament. I thall 
content myfelf by prefenting my reader with a fewpaf- 
fages only, in which thefe words really fignify an 
age \dif pen/at ion period, whether of longer or fhorter 
continuance. 

In the Septuagint tranflation of the "Old Tefta- 
ment, there are many examples of this ufe of thefe 
words. To cite only a few. Gen. vi. 4. <c There 
were giants in the earth in thofe days, mighty men 
which were of old, ap* aioonos from eternity, ac- 

S cording 



cording to our modem rendering. Gen. ix. 16. 
" And the bow fhall be in the cloud, and I wilt 
look upon it, that I may remember the everiaRing 
covenant, diatbeekeen amnion, between God and ev- 
ery living creature." Gen. xvii. 13. " He that 
is born in thy houfe, mufl; needs be circumcifed, 
and my covenant (hall be in your flelhfor an ever- 
lalling covenant, eu diatbeekeen amnion" 

This everlalling covenant of circumcifion hath 
been difufed in tfe church for above feventeen hun- 
dred years. 

Exod. xii. 24. " And ye fhall obferve this thing 
for an ordinance to thee, and to thy Cobs, for ever, 
eoos aioonos-:' But the paffover hath eeafed for as 
long a term as circumcifion. 

Numb. xxv. , a . "And he, Pbinebas, fhall have 
it and his feed after him, even the covenant of an 
everlalling priefthood, diatheekee ierateias atoma." 
But this everlalling covenant of the prieflhood .s 
no more, nor hath been for more than leventeen hun- 
dred years. I will cite no more places, they are al- 
mo ft innumerable, in which the S™\J M «»>r 
dinanees, la W , grants^ are faid to be everlaftmg, 
.cording to our rendering of tbofe Greek wends 
oioon, and amnios, which, yet, have long ceafed to 

^ A few paffages from the New Teflament fhall fuf- 
fice Matt, xxvin. »a. " Lo I am with you alway, 
even to the end of the wodd, tou aioonos not to 
,be end of etervi^ of jfe gofpel age, or drfpenfa- 
tion* Luke 



Luke xx. 34. " The children of this world, ton 
aioonet toutou* not of this eternity, but « of this age, 
marry and are given in marriage." 1 Cor. u 20, 
u wherc is the wife ? Where is the fcribe ? Where 
is the difputer of this world ?" tou aioonos touiou, of 
this age ; not of this eternity. 1 Cor. x. 1 1. " All 
thefe things happened unto them for enfamples, and 
they are written for our admonition, upon whom 
the ends of the world are come:" toon aieonoon ; 
not the ends of eternity ; but of the ages. Gal. i. 4. 
« Who gave hirnfclf for our fins, that he might de- 
liver us from this pre Cent evil world, ek ton enefioo- 
tos aioonos potter ou> not from this evil eternity ; but 
from this evil age. There can be no need of my go^ 
ing into a more minute detail of paiTages in the 
New Teftament, wherein the words moon arid aioonios 
undeniably fignify a limited term, an age, economy] 
difpenjalion, or period of continuance. 

I beg leave to cite a pafiage from Dr. Cb^i- 
' on this iubjeft, of the very unfrequent ate 1 he (acred 
writers have made of the words eternal, and everhjl* 
ing t applied to future mifery. 

. Chauncy's falyatibn of all* men, p. *S:h, 20 J " 
" Upon which I cannot help making a paufe, betorf^ 
I proceed, to exprefs my furpvi/.e to find the i acred 
writers, fq (paring in their ufe of thii word eternal 61 
everlajlin*, as referring to tne future torments, upon 
which fuch vaft Rrefs is laid in the pieient coMTo- 
verfyl 1 muft needs fay, I expected, when I began 
to cotleia this part of the evidence, to fei before the 

YeaxFeri 



readei's view, to have feen the word evertalting, con- 
nected with the mifery of the next ftate, at leaft, in, 
tvery bsok of the New Teftament, if not feveral times 
in each book: Whereas, upon examination, it ap- 
pears, that by far the greater part of the infpired 
writers have never ufed the word, nor any other 
word allied to it in fenfe and meaning, with reference 
to the future torments ; while thofe who have ufed 
it have very rarely done fo. It is ufed but thrice by 
the Evangelist Matthew ; but once by the Evangelift 
Mark, and this in a /fecial cafe only ; and but once 
Jikewife by the Apoftle Paul, though his epiftles 
make fo coniiderable a part of the New Teftament, 
It is not to be met with in the gofpels either of Luke 
or John y nor in either of the three epiftles of John. 
It no where occurs in the epiftles of Peter or James. 
And, what is very remarkable, in the account we 
have of the preaching of th,e apoftles, from place to 
place, throughout the world, in the book of A&s, 
there is a total filence as to their ever having ufed 
this word, or any other importing that the mifery 
of the wicked is endlefs, or never ceafi%g. Ail whic h 
is very extraordinary, if this is a do£lrine of Chrif- 
tianity. For, if it really be fo, it is a moft important 
one ; and it cannot eafily be accounted for, that the 
infpired writers fhould have fo ftrangely pallid it o- 
ver with neglect It migkt rather have been ex. 
pe&ed, that they fhould perpetually have infilled 
on it, and with great fole unity too, and in a greaE 
variety of plain and indifputable terms. And their 

omiffionSj 



^mifrlons, upon this head, are a flrong prefumptive 
argument, that they knew nothing of this doQrine, 
which has been fo vehemently pleaded for in thefe 
latter days." — Dr. Edwards, in his book entitled, 
The falvation of all men ftric~lly examined, fpeaking 
of the ufe of thefe words, aioon, and aioonios, fays of 
ftioort and its reduplications, that " they occur in the 
New Teftament in one hundred and four iriftances," 
p. 25 1. And, in the fame p. he goes on to fay, u in 
thirty two of which, it means a temporary duration.'* 
We, therefore, find, both by the affirmations of Dr. 
Chauncy, and the conceffions of Dr. Edwards, that 
the word aioon does not neceflarily fignify an end- 
lefs duration. 

We have alfo feen, from many particular paffages, 
in which the word is ufed, that it does often, both 
in the Old and New Teftament, mean a temporary 
duration only, fhe inference from which, I think, 
is juftly this, that the mere application of this word 
to future mifery, does not prove that mifery to be 
without end. From the qualities and properties of 
the fubje&s mentioned, or fome circumftanoe about 
them, we mufi determine what their duration is, and 
not from the mere ufe of this noun aioon, or its de- 
rivative aieontos. 

For Mr. S. therefore, or any man, to fay that,be- 
caufe our Saviour hath faid, refpe&ing the wicked, 
" and thefe fhall go away into everlafting punifti- 
rnent," their punilhment mud be ftri&Iy without 
end> becaufe the word aioon ion is joined with the 

word 



iS6 

word which fignifics their punifhment • is not con- 
clufive ; it is faulty reafoning. And yet Mr. S. 
hath affirmed that, u whatever duration of bleffednefs 
the righteous have, the fame duration of mifery is 
declared concerning the wicked/' Mr, S. certainly 
knows how aioon and aioonios are ufed in the New 
Teftament ; how the inconclufivenefs of his reafon- 
ing efcaped his notice, I cannot fay. I hope it was 
an innocent efcape. The facl is we can neither 
prove the perpetuity of the happinefs of the right- 
eous, nor of the mifery of the wicked, merely from'' 
the ufe of the Greek word, rendered everlajling, or 
eternal. And, if we muft recur to the things, their 
qualities, properties, and other circtimftances > to deter- 
mine the duration both of future happinefs and mif- 
ery ; why is fo much time lavifhed upon the gram- 
matical and critical ufe of thofe little words ? Can 
it be, that men wifh to mow one another, and the 
world, that they know how to read and conftrue 
Greek ? 

Dr. Edwards, in his forecited book, p. 251, fpeak- 
ing of the meaning of the difputed words, fays, 0 In 
fixty-five inftances, including fix inftances in which 
it is applied to future punifhment, it plainly fignifies 
endlefs duration." The word does not of it/elf fig- 
»ify an endlefs duration. For as the Dr e had juft 
obferved, the fame word, in tbirty-~two places, means 
a limited duration. Can the fame word, of itfelf M 
mean both a limited, and an unlimited, duration. 
Nothing can be plainer, than that the nature of the 

fubjecl, 



*37 

fubjeft, to which the word aioon is applied, muft ever 
determine its meaning. So that Dr. Edwards had 
no right to determine the meaning of the word in 
thofe fix places to which he refers to, before he had 
put the matter of the duration of future rnifery out 
of all difpute, by the moft direct and pofltive proof 
of its never ending duration. But as I intend a crit- 
ical examination of Dr. Edwards's book, as foon as I 
fhall have finifhed the prefent examination; I will 
fay no more of it now. 

I wifli Mr. S. had been a little more methodical z 
and, if he reaily had, as he feems to have, two ob- 
jects in view ; one, to prove the eternity of future 
mifery 5 the other, to prove that there would be fu- 
ture mifery ; that he had kept thefe two objects dii- 
tin&. I have no concern with any proof of the be- 
ing of future mifery. The fcriptures Mr. S. pro- 
duces to prove the perpetuity of future mifery, are 
all that I have any concern with. Mr. S. often in- 
fers the perpetuity from the exiftence of future 
mifery ; which obliges me to take notice of fome of 
his texts, which I fhould, otherwife, have no concern 
with. As, from the parable of Dives and Lazarus, 
he makes the following obfervation, p. 23, u And 
if that gulph could not be paiTed, their mifery mull 
be without end." If there be a gulph now, between 
heaven and hell, the power and grace of God are 
fufficient to remove it. Mr. S, ought to have prov- 
ed that the gulph that will interpofe itfelf between 
heaven and hell, at the clofe of the general judg- 
ment. 



merit, will never be removed. The plentiful po6- 
tive proof of the final falvation of all men, is not, in 
the leaft^ affe&ed by any fuch pafTages of feature* 
as thefe Mr. S. produces. If there be any texts 
which declare, in unequivocal language* that the 
future mifery of the wicked will abfolutely be end- 
lefs, why are they not brought forward ? One of 
Mr. S.'s texts I will recite, merely to fhow the read- 
er what a facility he has acquired* of introducing 
ideas into his inferences, which are hot to be found in 
his premifes. It is John viii. 21 — 24. u I go my 
way, and ye fhall feek me, and (hall die in your fins; 
whither I go ye cannot come. Then faid the Jews a 
will he kill himfelf ? becaufe he faith* whither 1 go, 
ye cannot come. And he faid unto them, ye are 
from beneath 1 I am from above 2 ye are of this 
world ; I am not of this world. I faid therefore 
unto you, that ye (hail die in your lias: for if ye 
believe not that I am he, ye (hall die in your fins.'* 
Mr. S.'s inference follows, p* 33, " He prays th6 
Father that all thofe who were given to him might 
be with him, where he is ; and he here fays, there 
are fome who never can be -with him ; the confe- 
quence is plain/' Does the reader perceive that, in 
the paffage of fcripture above cited, Chrift any 
where fays, there are fome who can never be with 
him ? Corn! prayed for the world, as we have feen 3 
that the world might believe and know that the 
Father had fent him ; which knowledge and faith 



lie hinnfelf declares to be eternal life. What will 
prevent the world's finally going where he is ? 

The next fcriptures Mr, S. produces, are thofe 
which fpeak of blafphemy againfl the holy Ghoft. 
He cites Matt. xu\ 31, 32. — Mark iii. 29.— And 
Luke xii. 10. <C A11 manner of fin and blafphemy fhall 
be forgiven unto men : but the blafphemy again ft 
the holy Ghoft Cball not be forgiven unto men. And 
whofoever fpeaketh a word againfl the Son of man, 
it fh all be forgiven him 5 but whofoever fpeaketh 
againfl the holy Ghoft, it fhall not be forgiven him, 
^either in this world : neither in the world to come." 

He that fhall blafpheme againfl the holy Ghoft, 
hath never forgivenefs, but is in danger of eternal 
damnation. Unto him that blafphemeth againft th* 
holy Ghoft, it fliall not be forgiven." . 

The interpretation of thefe paflages given by the 
great and learned Grotius is, at leaft, very plaufible, 
and agreeable to the analogy of the fcriptures. Gro- 
tius fuppofes the words of our Saviour to have been 
fpoken according to a manner of fpeaking which was 
very frequent and familiar with the Jews, by which 
they reprefented the extreme difficulty of fome 
things, in comparifon of others. 

His reafonihg on the fubje6l, as Dr. Chauncy 
has it, is as follows, falvation of all men, p. 333, 334. 
" It could not be the defign of our Saviour, in the 
former part of thefe fentences, where he fpeaks of 
ether fins and blafphemies, to affirm abfolutely con- 
cerning them> that tbiy Jhall be /crgiven ; becaufe 
T this 



240 

this is not true in facl, as there are multitudes <rf 
ihefe fms that are not forgiven : and therefore/* fays 
he, we ought, in all reafon, to look upon thefe fen- 
tenees as Hebrew forms of fpeecb, like that in the 
5th chap, of Matthew, where our Saviour declares^ 
that heaven and earth fhall pafs away, but my words 
fhall not pafs away. The meaning of which is" ex* 
plained by Luke, in the fixteenth chapter of his gof* 
pel, where the words are, not that heaven and earth (hall 
fafs away, but that // is eafier for them to pafs away % 
than that Chrift's'words mould fail."— It is a com* 
mon way of fpeaking among the Jewjf, this thing fhall 
he, and that Jball not be, when it was not their inten- 
tion to affirm any thing abfolutely of either, but on* 
ly to exprefs the greater difScul ty of efFe&ing the 
latter than thfe former,* 7 ~V^OYi which he concludes 
that the only meaning of our Saviour, in the words 
is, that it is eafier to obtain the pardon of any fins v 
and therefore of the greate/t blafphemies, than the 
blafphemy againft the holy Ghoft. As if it was bis 
dcfign to be underftood comparatively, fignifying 
the greater heinoufnefs of the blafphemy againft the ho* 
Jy-Ghojl, and that the pardon of it would be more diffi- 
cultly obtained ; not that it is firittly and abfolutely 
unpardonable. He refers us, as the final confirma- 
tion of this fenfe of the words, to 1 Sam. ii. 25. 
where he fuppofes there is a like comparative mode 
©f fpeech with this of our Saviour,: if one man fin a- 
gain ft another, the judge (hall judge him : but if a 
ssi3 n fin againft the Lord,who (ball in treat for him ?'*-—•• 

I 



Hi 

I efteem this interpretation of Grotius as very ra-^ 
tional and judicious, and well fupported by fcrjpture 
analogy, I am well fatisfied with it. 

But I will propofe another to the reader, and he 
may compare them. After the direct and poluive 
proof I have produced from fcripture, that the Me- 
diator will never deliver up his kingdom to the Fa- 
ther, till the iafi enemy is fubdued ; I no more 
doubt of the final virtue and happinefs of all men 
than of any thing that is proveable by feripture evi- 
dence. According to St. John, there is a fecond 
refurrection to happy life, Our Saviour fays that 
the blafphemy againft the holy Ghoft fhall not be 
forgiven, neither in this world, neither in the worldAo 
some ; neither in this age, nor in the next age. St. 
John exprefsly informs us that fome fliall be torment- 
ed in the lake of firt for ages of ages. This is the 
longeft term mentioned in fcripture, for the duration 
of the future mifery of any part of mankind. 

And this term is exactly commenfurate with the 
reign of the faints with Chrift in the new earth, ac- 
cording to St. John. Now as fome of the wicked will 
lie in the lake of fire for ages of ages ; blafphemers of 
the holy Ghoft may make a part of this number. 
And, after they have fuffered the pains cf hell, and 
lain in the lake of fire for ages,thty may be forgiven, 
without any contradiction of the literal expreflions 
of our Saviour. They have then not been forgiven 
neither in this world, neither in the world to came ; but 
IjftVfiiuffered eternal damnation, 

Thi? 



This interpretation is as fatisfa£tory to thy tnma 
as that of Grotius. But, as the utmoft that can, 
happen to the blafphemer of the holy Ghpft; h 0 
that he be in danger of eternal damnation ; if he 
mud fuffer this extremity of punifhment, it will be 
no final bar in the way of his enjoyment of tha,t 
falvation, that will be abfohitely without end. 

Our Saviour, according to what we have recorded, 
was extremely cautious in his manner of expreffio»v 
If he had.ftudied ever fo long, be could not have ex- 
preffed better his great deteftation of the fin of 
blafphemy againft the holy Ghoft ; and, at the fame 
$ime, have guarded more effe&ually than he has 
clone againft error. He firft fays, as Matthew re- 
cords it, ^ All manner of fin and blafphemy ftfall be 
forgiven unto men ; but the blafphemy of the holy 
Ghoft fhall not be forgiven unto men.' * 

But leaft a wrong conftruftion fhould be put up- 
on what he had already faid, if he left it there ; he 
goes on to an explanation of himfelf ; " And who- 
foever fpeaketh a word againft the Son of man, it 
fhall be forgiven him ; but whofoever fpeaketh a- 
gainft the holy Ghoft, it fhall not be forgiven him, 
neither in this world or age, " neither in the 
world," or age, to come/*— Mark records it thus, 
«* He that fhall blafpheme againft the holy Ghoft, 
hath never forgivenefs, but is in danger of eternal 
$amnation.'^ This verfe is juftly rendered thus, 
£ Whofoever fhall blafpheme againft the holy 
V ' o 4 -Ghoft, 



fjhoft.,: hath not forgivenefs during an age ; but i$ 
guilty of the judgment of an age." -r>*yr >$$L$C 

'When it is faid, " he hath never forgivenefs the 
words rendered never are eis ton aioona ; and eter- 
nal judgment is, aioonhu krifeoos, judgment that is of 
-the duration of an age ; as the words may be juftly 
and truly rendered. 

• Finally, the perpetuity of the judgment which the 
-blafphemer againft the holy Ghoft is appointed to 
endure, depends folei-y on the force of the cohteftcd, 
equivocal word aioonioy i which depends ibiely for 
its own force on the nature of the fubjecV to which 
it is 'applied. So that, at the very laft, we have not 
got one ftep forward, in determining the certain 
duration of future mifery. 

Mi*. S. ufes an argument for the endlefs punifh- 
Snent of the blafphemer againft the holy Ghoft, 
-which, I think, is extraordinary for a (cholar, and a 
divine. I have fometimes heard old women make 
life of it j but did not expect to fee it introduced . » T - 
into a grave difcourfe, by a man of learning. 

He fays, p. 34. " That thefe words of our Sa- 
viour meant a pUnimment and mifery, which mail 
never come to an end, may be argued from the 
gofpel fcheme of recovery. Thofe who think that 
it is a reflection on the fufficiency of Chrift's atone* 
ment* to fuppofe any ' fins unpardonable, ought to 
eonfider from whence their unpardonablenefs doth 
arife. It is not from the greatnefs of thofe fins 
compared with other fins ; nor for want of fuffi- 
*MiT ciency 



ciency in the atonement of Cfarift. Thp holy fp&« 
it hath his part in the work of falvation, and with- 
out his awakening, convincing, fan&ifying operation^ 
men will never be faved. They will refift truth and 
duty, and continue in unhoIinefs. ,? 

I defire to know what Mr. S. means by this argu* 
ment for the eternal never ending mifery of fpme 
finners. Our Saviour fays, I and my Father are 
one." God the Father hath declared and fworn f 
fhat he is unwilling that any foould perifh; but that 
all fhould come to repentance. St. Paul had* told 
us exprefsly, that God our Saviour will have all met* 
to be faved ; and that he hath tailed death for «very 
man. Is it fo, that the holy Ghoft oppofes and ob- 
ftru&s the falvation of fpme men ? Then there is 
not union, in the Godhead, in the great affair of 
fcuman falvation. If this be not Mr. S.'s meanings 
1 fee no force in his argument. That it is his mean* 
ing, I do not affirm. # 

I have often faid that I firmly believe in future 
p«mfhtnent of finners. I have no idea that all men 
are fo wife as to know the things of their peace, and 
to fecure their intereft in the next ftate of being* 
Some will be found, at the day of general judgment* 
to be unprepared for virtuous and holy foctety^ and 
mull, therefore, be excluded from it. That this ex- 
clufion will, or will not, he abfolutely endlefe, is the 
grand point in difpute. Mr. S*.s texts fcow, plain- 
ly enough^ that there will be future punifhment and 
mifery 5 but this is not the difputable matter. 

That 



t>4§ 

That this punifhment and mifery will be intermina- 
ble, they do not prove. So that the important mat- 
ter in controverfy is ftiil undecided, by any paffages 
of fcripture Mr. S. hath brought forward. 

I flbould be willing to attend on Mr. S. and to 
cite every paffage he hath produced, at full length, 
and comment upon them all $ but I am perfuad&d 
it can be of no fervice to the reader. 

To give my reader perfect fatisfaclion, I wifl cits 
one whole fe&ion from Mr. S,, both the fcriptures, 
and his own obfervations upon them. It is his loth 
fee. beginning on p. 36. <c Matt. v. 22. But wbofo- 
rvtr Jhall fay, thou fooly Jhall he in danger of hell fire* 
Could Chrift fay this with truth, if he knew thac 
there is no hell fire, and that all men fball be laved ? 
Matt. x. 28. Fear not them which kill the body but 
are not able to kill the foul ; but rather fear him who is 
able to dtftroy both foul and body in hell. 33d. verfe. 
Whofoever Jhall deny me before men, bim will I alp de* 
Hy before my Father which is in heaven. Matt, xvi. 
25, 26. For whofoever will fave his life, Jhall lofe 
it ; and whofoever will lofe his life for my fake, Jhall 
find it. For what is a man profited, if he Jhall gain the 
whole world, and lofe himfelf 

In the 18th chapter of Mafthew, he defcribes 
the fearful end of the unmerciful fervant, who hath 
been forgiven by his Lord, and then foy$,fo Jhall my 
heavenly Father do unto you, if ye from your hearts for- 
give not every one his brother their trefpajfes. Would 
the Son of God have given this defcription, unlefs» 

there 



i 4 6 

there fee fuch an end ttf which fome men come |ss 
Matt, xxiii. 13—15. Woe unto you fcribes, pbarU 
fees, hypocrites % for ye jhut up the kingdom of heaven 
againfi men - y for ye neither go in yourfe/ves, neither 
fuffer ye them that are entering, to go in: Forye\ de- 
vour widows* boufes) and /or a pretence make longpraf* 
&rs ; therefore ye ftJall receive greater damnation 5 for 
ye compafs fea and land to make one profelyte, and 
when bf is made, )e make him two fold more a child of 
hell than yourf elves. Verfe 33. Ye ferpenis,ye gen* 
craiion of vipers, how can ye ef cape the damnation of 
hell? Mark viii. 38. Whofoevt* therefore jhall be 
afhamed of me and of my words, in this adulterous and 
Jinful generation, cf him- alfo {hall the Son of man 
be afhamed, when he cometh in the glory of his Father, 
with the holy angels. — Mark ix. 43 — 48. . If thy 
hand offend thee, cut it off ; it is better for thee to enter 
into life maimed, than having two hands to go into hell % 
into the fire that never (hall be quenched : where their 
worm dieth not $ and the fire is no t quenched. Could 
Chrift have faid in more plain words that there is a 
future punifliment prepared for them, who will; not 
part with their favorite fins and lufts ? -Mark xvi. 
15, 16. Go ye into all the world, and preach the go f^ 
pel to every creature > he that, believetb and is baptiz - 
id pall be faved 3 but he that believeth not Jhall be 
damned. —Luke vi. 24. Wo unto you that are rich ; 
for ye have received your conflation. With what 
^propriety couid a woe be pronounced on thofe who 
abound in the bjeflings of this worlds or cotild it he 

fa?d 



h\d that fchey have 'received their confolation, if 
there be not a ftate of future mifery, where thofe 
who have ufed their riches in a wrong manner, {hall 
bepunifhed? — Luke xiji. 3. fFbofoever doth not 
bear his cr offhand corns after me s cannot be my dijeu 
pie. Can thofe who are not Chrift's difciples be 
faved ? John v. a8j 29. For the hour is coming its 
vjhicb all that are in the graves jhdll bear bis voice p 
and come forth ; they that have done. good to the refur- 
reftion of life ; and they that Have done evil to the re * 
JurreBiion of damnation^ John xv. 6. If k man abide 
hot inme y he is cafi forth as a branch, arid is withered i 
and men gather them, and cajl ijhem into the fire y and 
ibey are burned** 

The reader hath now before him one whole fee* 
of Mr. S.'s book. And there is no paflage of fcrip- 
ture in it; that has theleaft reference to the perpe- 
tuity of future mifery; except Mark ix. 43 — 48, 
" If thy hand offend thee, cut it off f it is better for 
thee to enter into life maimed; than having two 
hands^ to go into hell, into the fire that never 
{hall be quenched i where their worrri dieth not* 
and the fire is not quenched." Whatever be in- 
tended by the fire and the worm, they are truly faid 
the one never to be cjuenched, arid the other never 
to die * if the fire continue burnings arid the Worrri 
live, till they {hall have perfectly anfwered their de- 
fign, and the will of God be done by them. St, 
Jude fays of Sodom, and Gomorrah, and other eft* 
iesj thati " giving themfelve* over to fornicatior\ 



$0 

and going after ftrange flefh, iitfare fet for an eg* 
ample, fuffering*. the vengeance of eternal fire/ * 
That fire, which was rained down from heaven up« 
©n them, burnt till it had confumed them, and there- 
fore St. Jude calls it eternal fire ; becaufe it con- 
tinued burning till the divine purpofe was anfwered 
by it ; even the deftruclion of thofe cities. So here, 
our Saviour fays s *be fife is mi quenched t and the worm' 
dieth noli they both continue, as the eternal fire of 
Sodom did, till they effect their defign. And we 
could not reafonably expecltbat a fire and a worm, 
which God had prepared for the punifhment of 
wicked men, ffiould be extinguished and die, before 
they had accompli fhed their defign. The eternal 
Bre of Sodom will be no more heard of in the uni- 
verfe, after fhe and her daughters (hall be reftored to 
the divine favor, and have returned to their firft e- 
itate,.as we are divinely afFured they will. 

At the clofe of what Mr. S. hath produced from 
our Saviour's difcourfes, he hath the following re- 
markable afFertion, p. 37* " The whole fcheme of : 
doclrine taught by Chrift, ftrongly implies future^ 
and eternal mifery." Strange indeed ! that after 
looking through the four Evangelifts, with profeffed 
defign to find pofkive proof of eternal, never end- 
ing mifery, he feould be reduced to the neceffity at 
laft, to own there was no fueh proof to be found, 
and humbly to confefs that this idea of eternal mifery 
was only implied in our Saviour's fcheme of doc- 
nine S Had theft been pofitive proof of never end« 



ing mifery in our Saviour's fcheme of docVine, and* 
Mr. S. had been fo fortunate as to have found it, 
who will believe that he would have clofed with fa 
humble a confeffion ? Further, does the reader think 
that, if our bleffsd Saviour had considered the doc- 
trine of endfefs mifery to be true, he would hava 
left it to be inferred from what he t taugbt, and not j 
have cxprieffed it in the moil indubitable language ? 
I am perfaaded he does not, That glorious perfon- 
age knew that it was the will of his Father that all 
men fhouid xepent, know the truth, and be faved. 
He knew that he came to die for the world .; that the 
world through him might be faved • j that he came to 
tafle death for, every man, and that he himfelf was 
willing that all men (hould be faved ,-and come io the 
knowledge of the truth. It is not at all Grange that 
he hath, no where, exprefsly declared the .pofitive 
eternity of future mifery. It would have been 
ing entirely out of character, and contradicting, the 
greatdefign of his coming into the world. 

Leaving the teflimony of Ch rift, Mr. S. proceeds 
io that of John the Baptift, recorded in Matt. i\u 
and Luke iii. tc O generation of vipers, who hath 
warned you to flee from the wrath to come ■?— And 
now alfo the ax is laid at the root of the tree ; — 
therefore Qvery tree that bringeth not ffoiith good 
fruit, is hewn down and caft into the fire.-r^Whofe 
fan is in his hand, and he will thoroughly purge his 
floor, and gather his wheat into the garner ; but he 
will burn up tke chaff with unquenchable fire." 

* > ik 



3p 

In anfwer to this laft paffage, I will refer Mr. 
to one of St, Paul, who, I have no doubt, was as 
great an adept in the gofpei fcheme of falvation as 
John the Baptift, and in perfefi harmony with him. 
i Cor. iii. n — ig* " For other foundation can no 
irian lay than that is laid, which is Jftfus Chrift. 
Now if any man build upon this foundation gold, 
filver, precious (tones, wood|, hay, ftubbie ; every 
man's work fhall be made 'manifeft; for the day 
fhall declare it, becaufe it fhall be revealed by fire s 
for the fire fhall $ry every man's work of what fort 
it is. If any man's work abide which he hath built 
thereupon he fhall receive a reward. If any man's 
work fhall be burnt, he fhall fuffer lofs ; but he him- 
feif fiiall be faved : yet fo as by fire." Here are 
foraewho {ball fuffer lofs: whofe works (hall b« 
burnt up, who" {frail have "no reward j who yet them- 
felves fhall be faved by fire* 

What is faid in p. 209, 2 1 o, of unquenchable fire % k 
fufficient for what is quoted from John Baptift con-» 
eerning unquenchable fire. 

Mr. S. next proceeds to the teftimony of Peter. 
1 peter, iii. 19, 20. c< By which he went alfo and 
preached to the fpirits in prifon, which fome time 
were difobedient, when once the long fuffering of 
God waited in the days of Noah." Mr. S. then 
quotes a few verfes from St. Peter's 2d epiftle, 2d 
chapter, which, he fays, explain wfrat is meant by the 
ipirjts in prifon. The quotation follows 5 u Who 
pi ivily bring in damnable heiefies, even denying 
r ' vt ' ^" " " " " L ' c 4 " u ^ " /' 4 ■ the" 



fhe Lord that bought them, and bring 'upon them- 
felves fwift deftru&ion. And through covetoufnefs 
fhall they, with feigned words, make merchandife of 
you : whofe judgment now of a long time lingereth 
not ; and their damnation flumbereth not. For if 
God fpared not the angels that finned, but caft them 
down to hell, and delivered them into chains of 
darknefs, to be referved unto judgment. And 
fpared not the old world, but faved Noah the eighth 
perfon.*' 

His observation immediately follows ; " thefe laft 
words explain what is meant by the fpirits in prif- 
on, mentioned in the firft epiftle. They are the 
impenitent finners of the antediluvian world, deliv- 
ered unto darknefs, and referved in chains, with the 
finning angels, to the fame punifhmentV* After the 
quotation from 1 Pet. iii. 19, 20. Mr. S. has thefe 
obfervations ; " The apoftle is here fpeaking of the 
means of grace, which were ufed with ancient fin- 
ners in the days of Noah : when God bare long and 
warned them, the whole time the ark was buildings 
and they repented not. Why a;e they now called 
fpirits in prifon, unlefs they are confined for a pub- 
lic trial arid punifhment ?" 

A very great majority, both in the catholic and 
proteftant church, have fuppofed that Chrift went 
in perfon and preached to the antediluvians in hell. 
Be this as it may ; he went in perfon, or by his 
ipirit, Mr. S. affirms that the means of grace were 
tifed with the antediluvians 5 but that they did not 

repent. 



xepent. We have now got from St. Pet. and from 
Mr. S. that Chrift went in perfon, or by his fpirit^ 
and preached the gofpel to the antediluvians, and 
ufed the means of grace with thetnj and that tjiey 
did not repent. 

Now, I wifh to afk Mr. S. whether God knew of 
this preaching, and ufing the means of grace with the 
antediluvians ? If he did, whether he approved of it? 
If he knew and approved of it, whether he had not 
fome good end in view, in giving his approbation to 
this meafure ? If he had fome good end in view, what 
it was ? Was the end, to bring the antediluvians to re* 
pentance ? The end muft have been, either to render 
them more criminally guilty ,or to make them penitent* 

V/ c will fuppofe it was, to make them more crina* 
inally guilty. Then the inference is this, that God, 
the wife, the powerful, the good, the merciful God, 
the maker of the anfcideluvians, who knew they 
would be eternally miferable, when he made them, 
and who forefaw that they would increafe their guilt 
and aggravate their future mifery, by refitting his 
fpirit, and turning a deaf ear to his overtures of 
grace ; yet fent his fpirit and gofpel to them, with 
defign to render them more criminally guilty, that 
they might fuffer the more ! My kind reader, do you 
believe all this to be true of the wife, good, power- 
ful, and merciful God, who hath fworn that he is 
unwilling that any ftiould perifh ? If this cannot be 
admitted ; let us try the other alternative. Then 
God fent his fpirit and gofpel to the antediluvian*, 

witk 



With ejqprefs defign to bring them repentance. 
But he knew, from the days of eternity, that 
they would not repent. To have had no end in 
view, and to have one which he knew would never 
exift, are the fame thing, If the antediluvians per* 
ifli without end, God had no defign in view, in fend- 
ing his fpirit and gofpel to them, according to the 
prefent hypothefis; We are now driven to adopt 
one of thefe three alternatives 3 that God fent his 
fpirit and gofpel to the antediluvians, to incteafe 
their guilt and eternal damnation ; or that he had 
no end in view ; or that the antediluvians will re- 
pent. The reader may adopt which of thefe alters 
natives- he pleafes. I fhall adopt the la ft, as infi- 
nitely the mod rational, the mod honourable to' 
God, and the moil perfectly confident with his re=> 
sealed benevolent government of men. 

Thus Mr. S., by quoting St. Peter, as he did by 
quoting St. John, hath given us one of the be& 
feriptures to comment upon that we have in favor 
of the falvation of all men, as it undeniably favors 
the falvation of the old world. 

We have already confidered a large portion of 
the 3d chap, of the ad epiftle.of St. Peter, and 
ihown the harmony between Peter and John, in 
their ideas of the new heavens and new earth. 

Mr. S. goes from the epiftles of St. Peter, tothofe 
of St. Paul ; and begins his remarks on that to the 
Romans. Mr. S. takes an extraordinary method 
with the epiftle to the Romans. And it is not diffi- 
cult 



cult to difcern the tc&fon of it. He gfves us a gfc^U 
cral ftatem'ent of what he fuppofes to be St. Paul\4 
&efign m this epiftle • and aifirms that he was a ftrong 
3 re for eternal mifery, and for a partial eleci- 
tic eternal life ; but brings forward no particu« 
1 paffages to fupport this ftatemerit, and thefe zU 
firaations. In this way a man may prove any things 
or. rather will prove nothing. For the confidera— 
iion of the gth chapter, he refers us to his 3d part. 
He mentions the 9th, 10th, and ii thy chapters, as 
containing a partial ele£Hon to eternal life, and rep* 
f obation of the reft of mankind ; fo that fonte mull 
unavoidably be eternally miferable. 

After Mr. S. had made abatement of St. Paul's 
general fyftem of do&rine, in this epiftle he has th£ 
following obfervations, page 51. " Hitherto, a con- 
nected view of this epiftle, appears to be much againft 
the opinion of univerfal falvation, and if the apoftle 
had faid nothing further, an unattentive reader would 
gather from his writing, his belief of eternal punifli- 
ment. The weight of evidence from this epiftle re- 
mains ftill to be confidered, and is found in the 9th, 
tfoth, and 11th chapters ; where the point is decided 
with as great plainnefsas language can do it.'* 

" Me takes up the fubje£fc of the blindnefs of his own 
nation, f:he Jews ; and their ieje£Hon by the fover- 
eignty of God from the benefits of the gofpel. His 
defign was to juftify the righteoufnefs of God in 
doing it, and reconcile all the former promifes made 
to that people, with fuch an event. If pari of the 

Jew? 



*55 

lews are eterhally rejefted t>y God, the opinion of 
Cniverfal falvation is unfounded ; and part of every 
other nation may alfo be forever loft." Here the rea«* 
cler fees what he may cxpeft to find in thefe three chap- 
ters, viz. a rejection of a part of the Jewifh natiori 
from eternal life. If this be not found here, then 
Mr. S. hath been guilty of mifreprefenting St. Pau^ 
and f>f affirming that which is not true* The reader 
cannot have forgotten yet, how Mr. S. treated the 
&vii. chapter of John,, and that he affirmed that 
Chrift prayed not for the world, in that chapter 5 
when it Was proved, from ths very chapter, that he 
repeatedly prayed for the world, and that the choiceft 
bleffing might be conferred ori the world, even the 
knowledge and faith of the Son of God. If it 
ffaould happen, when we come to a critical exam* 
ination and aaalyfis of thefe three chapters of Sr^ 
Paul's epiftle to the Romans, that there is no proof 
in them that any part of Ifraei were rejected from 
ettrnal happinefs, and obliged to be ettrnally mifer* 
able, Mr. S.'s affection muft be unfounded, and he 
confidered as having mifreprefented -St-. Paul. 

Rom. ix. 1—5. u I fay the tmth in Chrift, I He 
not, my confeience alfo bearing me witnefs in the 
holy Ghoft, That I have great heaviatk, and con- 
tinual forrow in my heart. For I could wifh that 
inyfelf were accurfed from Chrift for my brethren, 
xny kinfmen according to the flefh: Who are Ifrael- 
ites i to whom pertaineth the adoption and the glo- 
ry 1 and the covenants, and the giving of the law, 
an<J the fervice of God, and thepromifes; Whofe 



1$$ 

are the fathers, and of whom, as concerning the fieffc 
Chrift came, who is over all, God bleffed forever- 
more. Amen/' 

In thefe verfes we have St. Paul's ardent wiflies 
for the welfare of his countrymen, the Ifradites. 

6. M Not as though the word of God had taken- 
none effeQf, For they are not all Ifrael, which are 
of rfraei." — Not (hat the Gofpel hath been rej«Q;ed 
By the whole nation. For there is a real difference 
among the natural descendants of Ifrael, and fome 
are of a better difpofition than others. 

y. ** Neither becaufe they are the feed of Abra- 
ham, are they all children : but, in Ifaac mall thy 
feed be called."— Nor, becaufe they are the natural 
offspring of Abraham, can" we infer that they inher- 
it his difpofition. For, as in the andent tranfa£tior# 
of God with Abraham, God told him that, though 
he were concerned for llhamael, m Ifaac mould be 
his peculiar feed, and in his fine, his feed, by cmi-? 
Hence, the Meffiah fhbuld arife. 

8. ** That is, They which are the children of 
the flefi, thefe are not the children of God; but 
the children of the promife are counted for the 
feed."— To explain my (elf clearly ; the child which 
Abraham had by Hagar was not te> be cqnfidered 
as a child of the covenant ^ but he who was born to 
Abraham, in conference of the fpecial promife of 
God, was to be accounted as the covenant feed. 

9. "For this is the word of promife, at this 
time, will I come, and Sara ftiall have a Ion/' 

For 



*57 

For the promife was this, at this time will I come 
#nd thy wife Sara fhall have a fon. 

10—14. 0 And not only this; but when Re- 
Btecca alfo had conceived by one, even by our fath» 
er Ifaac, (For the children being not yet bom, neither 
having done any good or evil, that the purpofe of 
God according to election might ftand, riot of works, 
bat of him that calleth.) It was faid unto her, the el- 
der fhall ferve the younger. As it is written, Jacob 
haw I loved, and Efau have I hated/* 

And pot only was God pleafed to prefer Ifaac to 
Iflimael, to be the covenant feed of Abraham ; but 
when Rebecca came to have twin fons, God was 
pleafed again to continue the line of the covenant 
feed in Jacob rather than in Efau • and he fignified 
this to Rebecca, before the children were born, or 
either of them had any merit or demerit, on account 
of any thing they had done ; that God might ap- 
pear to a& as a fdvereign, and not from partial af- 
fection, when he faid, I have prefered Jacob to E» 
fau, to be the covenant feed of Abraham : and the 
Edomites fhall be in fervitude to the Ifraelites. 

15. <s What (hall we fay then ? is there unright- 
eoufnefs with God ? God forbid.*' 

What fliall we fay of this conduft of God ? fhall 
we call it unrighteous ? Far be it. God had an un- 
doubted right to eftablifh his covenant with Ifaac 
ralher than with Ifhmael ; and afterwards, with 
JaOb rather than Efau, Neither of them had a 

natural 



*5% 

natural right ta elaim covenant and ecclegaftic priv- 
il eges. 

45,16. «' For he faith to Mofes, I will have 
mercy on whom I will have mercy ; and I will hav* 
companion on whom I will have compaflion. So 
then, it i* not of him that willeth, or of him that 
runneth; but of God that fhoweth merey." 

As God faid to Mofes, that he would, choofe his. 
own objects of mercy and compaflion : fo it is not 
with manalways, by his own will and exertions, tq 
command the bounties of fortune or grace. 

17,' 18. <f For the fcripture faith to Pharapb, e-> 
ven for this fame purpofe have I raifed thee up, 
that I might fhew my power in thee, and that my 
name might be declared throughout all the earth* 
Therefore hath he rnercy on whom he will have 
mercy ; and whom he will he hardeneth.** 

As it was faid to Pharaoh, for this end have I 
fuftained and fupported you in life, though you 
have deferred death ; to make you an inilrument of 
difplaying my glorious name and power over all the 
earth : and thus fhow to the world, that I will be a 
fovereign in difpenfing or withholding mercy, 

19, 20, 21, 22. f f Thou wilt fay- then unto me, 
Why doth he yet find fault ? who hath refilled 
his will ? Nay but, O man, who art thou that repli- 
eft againft God ? Shall the thing formed fay to him 
that forcied it, Why haft thou made me thus ? Hath 
not the potter power over the clay, of the fame 
lump to make one voffel unto honor, and another 

unto 



*59 

uiito diflionor ? What if God, willing to .{how bis 
wrath, and to make his power known, endured with 
much long fufferingthe vefTels of wrath fitted to de- 
finition ?" 

You will, perhaps, afk, Why does God find 
fault ? who ever did rend his power ? Nay, but 
confider, that, as the potter £ath an undoubted right 
to make a veffel to honor, of a part of a lump of 
clay, and of the other part, a veflel to diflionor, if 
he pleafes ; fo God, if he is willing to delay the de- 
finition of fuch as have long deferved it, a* in the 
cafe of Pharaoh ; that he may difplay his character, 
to advantage, before the univerfe ; hath as undoubc^ 
ed a right to do it. 

23. f* And that he might make known the riches 
pf. his glory on the veffels of mercy which he had 
afors pippaied unto glory. ,? 

Tha£ God, on the other hand s may make known 
the riches, of his gopdnefs, to thofe whom he had 
chofen.to be the objects of his mercy. 

24, ag, 26. " Even u,s whom he hath called, not 
of the Jews only, but alfo of the Gentiles. As he 
faith alfo in Qfee, I will call them my people, which 
were not my people $ apd her beloved, which was 
pot beloved. And it (hall come to pafs, that in the 
place where it was faid unto them, Ye are not my 
people ; there fhali they be called the children of the 
living God." 

To proceed to a full explanation of what I have 
tseant by God's fovereign mercy and compaflion, and 

his 



his right to harden whom he will; I mean that k% 
hath mown mercy and compaflion to us, both of the 
Jewim nation, and of the Gentile world, to whon? 
he hath fent the Gofpel, and whom he hath adopted 
and called into covenant and church- eftate : accord- 
ing to former predictions of the prophet Hofea, 
concerning the call Qf tr^p Gentile world by the gof- 
pel, God hath made up the prefent chnftian church, 
in part of Jews, and in part of Gentiles; and this 
is his fovereign mercy to them : Whiift he hath per- 
mitted the unbelieving among the Jews and Gen- 
tiles, to fuffer a temporary exclufion from his church 
and people. 

27, 28, 29. " Efaias alfo crieth. Concerning Ifrael, 
Though the number of the children of Ifrael bo 
as the fand of the fea, a remnant fl^all be faved ? 
for he will finifh the work, and cut fhorfc in right- 
eoufnefs ; becaufe a fhort work will the Lord mafce 
upon the earth. And, as Efaias faid before, Ex- 
cept the Lord of fabaoth had left us a feed, we had 
been as JJodoma, and had been lifce unto Gomor- 
rah." 

Efaias, alfo, looking forward to Chriftian days* 
and forefeeing the infidelity of the Jews, cried out, 
that, of numerous nation, a few comparatively 
fhould embrace the gofpel falvation; and that, if 
God had not been very merciful to Ifrael, in for- 
mer ages, as well as in the days of the Gofpel, the 
nation of the Jews would have been reduced to de« 
-ftru&ion, like Sodom and Gomorrah, 



i6i 

S 6 > 3*> 3 2 > 33- " What (hall we fay then ? That 
Ihe Gentiles, which followed not after righteoufnefs, 
have attained to righteoufnefs even the righteoufnefs 
Which is of faith : But Ifrael, which followed after the 
law of righteoufnefs, hath not attained to the law of 
righteoufnefs. Wherefore ? Becaufe they fought it 
not by faith, but as it were by the works of the law ; 
for they ftumbled at that ftumbling ftone : As it is 
written, Behold, I lay in Zlion a ftumbling ftone, and 
rdck of offence i and wtiofoever beKeveth on him 
ftiall not be afhamed." 

What account can be given of this event ; that 
the Gentiles, who had been ignorant of the method 
Of the acceptance of finners with God, had fallen in 
with the divine method, when propofed ? And thafc 
the Jews, who had much greater advantages for the 
knowledge of divine fnbjecls, did not fall on the 
right method of obtaining divine acceptance ? The 
feafon, with refpeQi to the Gentiles, is, that their 1 
tninds were free and unprejudiced ; and with regard 
to the Jews, that they were prejudiced in favor of 
their wrong interpretations of the Mofaic confuta- 
tion, and againft Jefus Chrift, and the method of 
faith : for they (tumbled at Chrift, as the prophefi 
foretold that they would. 

Thus, kind reader, we have gone through one of 
Ihe chapters, which according to Mr. S., contain 
the weight of evidence, in this epiftle, for eternal 
i&ever ending mifery. We havt feen God choofing 
Ifaac rather than Ifiunae!,- to be the root of the Jewiflb 

church, 



i6g 

church. And then, God chofe, for the fame ptxr* 
pofe, Jacob rather than Efau, without the leali 
refpe& to the perfonal qualities of either , for they 
had done neither good nor evil. Then a declaration 
of God's right to delay the deferved punifhment of 
the wicked, for the difplay of his glorious character i 
and to fhow mercy to perfbnS or people, as he 
faould judge befl. We have alfo feen what the a- 
poftle means by the fovereignty 6f divine mercy i 
even his calling the Gentiles into church eftate, 
with a remnant of the Jews, and caufing the reft of 
iht Jews to fuffer a temporary rejection from his 
church. 

Here is not one fingle word, in all this ix. chapter* 
of any election to future happinefs, or reprobation to 
future mifery. But we will fnfpend our obferva- 
tions on Mr. S/s treatment of this epiflle, till 
have looked through the other chapters. 

We will now proceed to the i©th chapter. 

1. *'* Brethren, my heart's defire and prayer to 
God for Ifrael is, that they might be faved." 

Brethren, it is my moft cordial defire and prayer 
to God* in favor of Ifrael, that they may not fuffer 
a perpetual rejection from the church of God. 

2. " For I bear them record, that they have a 
zeal of God, but not according to knowledge/' 

Fori can give teftimony for Ifrael, that they are 
zealous to be confidered as a favorite people ; but 
they miftake the method of divine acceptance. 

g, " For they,- being ignorant of God's rights 

eoufnefs, 



totifnefs, and going about to tftablifli their own j 
Hghtcoufnefs, have not fubmitted themfelves unto 
tie righteoumefs of God.*' 

For they, in ne,gle& of the divine method of the 
Enner's acceptance, and piirfuing one of their own 
have not fubmitted themfelves to that which is by 
faith. 

4. c< For (Shrift is the end of the law for right* 
fcoufnefs to every one that beiieveth.*' 

For the merits of Chrift have given fuch fatis~ 
faction to the divine law and government, that al!^ 
both Jews arid Gentiles, by faith, may obtain divinfc 
acceptance. 

5. " For Mofes defcribeth the righteoUfnefo 
Which is of the law, That the man which doeth thofe 
things {hall live by them." 

For Mofes, defcribing a legal method of divitae 
acceptance, fays> that the man who perfectly obeys 
the law, lhail be accepted* 

6. 7, 8> 9» *o» li. "But the righteoufnefs 
Which is of faith fpeaketh on this wifef Say not in 
thine heart, Who (hall afcend into heaven ? (that is 
to bring Chrift down from above :) Or, Who {hall 
defcend into the deep ; (chat is, to bring up Chrift 
from the dead :) But what faith it ? The word is 
high thee, even in thy mouth, and in thy heart • 
that is, the word of faith, which we preach-; That if 
thou (haltconfefs with thy mouth the Lord JefuSj 
and (halt believe in thine heart that God hath raifed 
him from the dead, thou fhalt be iaved. For with 

X the 



164 

the heart man BelievefH untd rigneoufnefs, xfiS 
with the mouth confeflioa is made unto falvation. 

For the fcripture faith, Whofoever believeth on hirrr 

Hiall not be alhamed." 

But the gofpel methotl of divine acceptance, fpeafc- 

eth thus ; There is no need to enquire, Who (hall 

afcend into heaven, or defcend into the deep, to 

bring Chrift upon the ftag# again : But the word is 

near ; it is the gofpel which we preach ; the lan« 

guage of it is this; if you will confefs that Jefus is 

the Mefllas, and do cordially believe that God* 

hath given fuch teftimony to him, as to raife him 

from the dead •* you iliali be accepted of God as 

righteous, For confeflion with the mouth, and be-* 

lief with the heart- is the gofpel method of divine 

acceptance.. 

12, lg. " For there is no difference between 
the Jew and the Greek ; for the fame Lord ovcf 
all is rich unto all that call upon him. For whofo- 
ever (hall call upon the name of the Lord {hall be 
faved.'* m - 

For, to safe the minds of my brethren^ the jews^ 
Pwifh them to know that the divine benevolence is 
impartial and univerfal, towards both Jews and 
Greeks ; they both have the fame Lord ; and he is 
rich in good nefs and mercy to them both ; and is x 
ready to hear every prayer, which is devoutly direc- 
ted to him from the whole Jewilh and Gentile 
worlds : And all the fens of Adam, who thus call 
up€>n him fhall be accepted of him. 

*4v 



15, 16, 17. l< How then fhall they call on 
Jiim in whom they have not believed ? and how (hall 
they believe in him of whom they have not heard ? 
and how fliall they hear without a preacher? and 
how fhall they pleach except they be Tent ? as it is 
written, How beautiful are the feet of them that 
preach the gofpel of peace : and bring glad ridings 
of good things ? but they have not all obeyed the 
gofpel : for Efaias faith, Lord, who hath believed 
our report ? fo then faith, cometh by heading, and 
hearing by the word of God." 

Still farther to give fatisfaclion to ray brethren, as 
Co the propriety of the method of divine benevo~ 
lence, in fending the gofpel and its preachers a- 
mong the Gentiles. I juft obferved that the uni- 
verfal Lord heard all who called upon him. 

But how can the Gentile world call upon him, in 
whom they ha*e not yet believed ? and how can 
they believe in him of whom they have not heard ? 
and how is it poffible that they Ibould hear without 
a preacher ? nor can they have a preacher except he 
fhould be fent among them. 

As the prophet Efaias, long ago exclaimed, How 
beautiful are the feet of them that preach the gof- 
pel of peace, and bring ghd tidings of good things ! 
But not all, either Jews or Gentiles, who have heard 
the gofpel, have believed, and juft was the prophetic 
Complaint of Efaias, Lord who hath believed our re- 
port ? fo then, as faith cometli by hearing, and 
hearing by the word of God : What reafon is there 

for 



for complaint, fince the univerfal Lord wiftte* %& 
treat both jews and Gentiles with kind and impart 
tial benevolence, that he hath fent the gofpel among 
the Gentiles ? 

18, 19, fco, 21* <4 gut I fey* Have they not 
heard ? yes, verily, their found went into all the 
earth, and their words unto the ends of the world*. 
But I fay, Did not Ifrael know ? firft, Mofes faith, 
J will provoke you to j-saloufy by them that are na 
people, and by a foolifli nation will I anger you. 
But Efaias is very bold, and faith I was found of 
them that fought me not ; I was made manifeft un- 
to them that aficed not after me. But to If- 
rael he faith, All day long I have flretched forth 
my hands unto a difobedient and gainfaying peo- 
ple." 

fiut what right can my brethren have to find fault, 
that the Gentiles havfi heard the gofpel ? they 
have alfo heard, and had the offer of it ; for th« 
preachers of the gofpel have been heard almoft all 
over the Roman empire. But how could Ifrael be 
ignorant, that the Gentiles were to hear the gofpel^ 
and be invited into the church of God ? lince Mofes 
exprefsly fay, Deut. xxxii. 21. M They have mov- 
ed me to jealoufy with that which is not god ; they 
have provoked to anger with me their vanities j and 
I will move them with thofe which are not a people, 
1 will provoke them to anger with a foolifh nation/* 
But Efaias, in bolder and plainer language, predi&a 

tke unmerited favor of God to the Gentile world 5 

X 



J was found of them that fought me not ; I was 
xpanifefled, as the kind Father of the human 
race, to them that afked not after me. But juft and 
righteous is this temporary reje&ion/of lfrael, uncc 
they have long enjoyed and abufed the favor of their 
God. 

Now, my candid reader, you have palfed in re- 
view another of tbofe three important chapters, 
which contain the moft exprefs proof of the eternal 
xnrfery of a part of the Jewifh nation., 

In this chapter we have feen difplayed, to great 
advantage, the gofpel method of divine acceptance. 
The miftake of the Jews, in feeking juftification in 
their way ;-rrand the importance of feeking it through 
faith* We have been led to confider the Father of 
creation as entertaining an impartial benevolence to 
all the nations of the earth ; and fending the gofpel, 
with its facred blefBngs to every creature, to all men ; 
according to the various predictions of his ancient 
prophets ; and rejecting a part of the Jewifh nation 
from the privileges of his church, for their unbelief. 
Of this rejection we fhall be better able to judge 
from the next chapter. Does the reader yet fee the 
lead fhadow of evidence of eternal mifery, or of a 
partial benevolence of God towards men ? 

We will now proceed to the nth. chapter. 

I. u I fay then hath God caft away his people ? 
God forbid. For I alfo am an Ifraelite, of the feed 
pf Abraham, of the tribe of Benjamin." 

Are we to conclude that God hath caft off all his 

people ? 



people ? Far be it. I am an Ifraelite, of the feed of 
Abraham, and tribe of Benjamin. 

2, 3. " God hath not caft away his people whicii 
Jhe foreknew. Wot ye not what the fcripture faith 
jof Eiias, how he maketh interceffion to God againft 
lfrael faying, Lord, they have killed thy prophets, 
and digged down thine altars ; and I am left alone, 
and they feek my life ?" 

God hath not now caft away thofe whom he fore- 
knew as early receivers of the gofpel. Time was 
when the prophet Eiias thought, that all lfrael had 
gone to the worfhip of idols : but it prefently appear- 
ed that he was miftaken. 

* 4. " But what faith the anfwer of God unto 
him ? I have referved to my felf feven thoufand men, 
who have not bowed the fcnee to the image of 

But the anfwer of God to the prophet, was that 
he had referved feven thoufand men, who had not 
worshipped the image of Baal. 

5> 6, 7, 8, 9, to. " Even fo then, at this pref- 
ent time aifo there is a remnant according to the e* 
leclion of grace. And if by grace, then it is no. 
more of works : otherwife grace is no more grace. 
But if it be of works, then it be no more grace $ 
otherwife work is no more work. What then ? If* 
rael hath not obtained that which he feeketh for $ 
tut the ele&ion hath obtained it, and the reft were 
fclinded. (According as it is written, God hath 
given them the fpirit of flumber, eyes that they 
ftould not fee, and ears that they Should not hear) 

unto 



i6§ 

&'rito tliis day. Arid Daivd faith, Let their table be 
made a fnare, and a trap, and a (tumbling-block, 
and a reeompenfe unto them : Let their eyes be? 
darkened, that they may not fee, and bow down 
their back alway." 

As in the days of Elias, fo is" it now : there is a\ 
remnant of the Jews who have received the gofpely 
and thefe are the ele&ion of grace to continue in 
Sheir old olive, and make a part of the Chriftiaa 
Gentile church ; and for the reft of the nation ; they 
are fiill blind and full of prejudice. 

And if this election of a part of lfrael to the en- 
joyment of prefent church {landing, be in virtue of 
perfonal merit, it is not 6f free favor ;; otherwife,. 
there is no perfonal merit. And if it be of free favor 
it is not of perfonal merit ;: otherwife there is no 
fuch thing as free favor. What then fhall we fay ? 
the cafe truly is, that the diftinguifhing privilege 6f 
the people of God, which the whole nation is fond 
of, they have not obtained, under the new difpenfa- 
fion, but an elect number have, and the reft remain 
blind. 

According to the predictions of E fa i as, they have 
been devoted to judicial blindnefs and deafnefs to* 
this day. 

And David, fpeaking of hard-hearted rebellious 
lfrael, fays, Let their table be a fnare, a trap, a (tum- 
bling block, and a reeompenfe unto them. Let ju- 
dicial blindnefs feize them, and let them bow dower 
and ftumble. 



Uc "I fay then, have they Humbled that thtf 
£hould fall ? God forbid. But rather through their 
tall falvation is come unto the Gentiles, for to provoke 
them to jealoufy/* 

I afk then, have Ifrael {tumbled fo as finally to 
fall, and is their prefent rejection a final one ? Far 
be it. The faft, is, that* through their fall, or prefent 
rejection, the Gentiles are admitted into their an- 
cient church- ftate, to excite them to emulation, that 
they may hereafter be received. 

12. " Now, if the fall of them be the riches of 
the world, and the diminiihing of them the riches of 
the Gentiles j how much more their fulnefs ?" 

If the prefent fall of a part of the Jews be the oc- 
ean on of a rich bleOing to the Gentile world, and 
the partial rejection of the ancient church, be the 
toean of a large acceffion from the Gentiles : their 
full return and reception to favor^ muft be a much 
richer blefiing to the world, 

*3» 14' " Fori fpeak to you Gentiles, in as 
much as I am the apoftle of the Gentiles, I magnify 
mine office ; If by any means I may provoke to em- 
ulation them which are my flefh, and might fiave fome 
of them." 

I addrefs myfelf to the Gentiles^ as I am their a* 
poftle, 1 fulfil my apoftolic charge. And I wifh 
that, by my fidelity to the Gentiles, I may be a mean 
of exciting emulation in the breafts of my people* 
and, in this way, of reclaiming and faving them. 

15. " For if the calling away of them be the re- 
conciling 



Sohciling of the world, what fcail the receiving of 
them be but life from the dead." 

If the partial rejection of the Jews bath been the 
becafion of reconciling the Jewilh and Gentile world ; 
tfieir reception and reunion much more* 

16. *« For if the fir ft fruit be holy, the lump it 
alfo holy : and if the root be holy, fo are the branch- 
es/' 

And a good ground of expectation that the reject- 
ed Ifraelites will be reftored,is, that they are ftill an 
holy nation, as having proceeded from Abraham> 
who was the firft fruit, and the root* 

17, 18. "And if fome of the branches be brok- 
en off, and thou, being a wild olive-tree, wert graff- 
ed in among them, and with them partakeft of the 
root and fatnefs of the olive-tree : Boaft not againft 
the branches : but if thou boaft* thou beared not 
the root, but the root thee." 

If fome of the Jews be reje&ed* and thou, not holy* 
nor in covenant with God, art admitted to join the 
believing Jews* and with them to enjoy church 
privilege : remember that thou boaft not againft the 
rejected Jews,- the branches* But if you are fo 
thanklefs towards God, and fo infenfible towards If. 
rael, as to boaft over them 1 be fure of this, that you 
derive all your prefent privileges from their ancient 
ttock, the covenant of God with Abraham, their an- 
ceftor. 

*9> 20, at. « r Thou wilt fay then, The branches 
were broken off, that I might be grafted in. Well ; 

Y becaufe 



becaufe of unbelief they 'Were broken off; and iSi&U* 
(landed by faith. Be not high minded, but fear. 
For if God fpared not the natural branches, take 
heed left he alfo fpare not thee." 

If you fay, that the Jews were reje&ed, that yoa 
Jriight be admitted : be it fo. They were reje&ed j 
becaufe of unbelief, and you were admitted by 
faith: be not : haughty, but humble and feaffuL 
For if God fpared not the natural feed of Abraham, 
you have ne teafon to think he will fpare you, his a- 
dopted foed. 

22. Ci Behold, therefore, tirfr goodnefs andfeveri- 
ty of God : on them which fell, feverity ; But to- 
wards thee, goodnefs 5 if thou continue in his good- 
Be fs ; otherwife, thou alfo (halt be cut off." 

The goodnefs, and feverity of God are matter of • 
profound admiration T His feverity towards the re- 
je&ed Jews, and his goodnefs to you* Gentiles ; if 
you continue to conduft worthy of his goodnefs 5 
if not, you alfo will be reje&ed. 

23. " And they alfo, if they abide not ftiil in 
smbeliefj ffaall be graffed in : for God is able to graff- 
them m again." 

Andifcefe rej w a &ed Jews, if they continue not in 
their unbelief, fhall be received into church-eftate a- 
gain 1 for Gid is able to re (lore them* 

24; " F>6r if thou wert cut out of the olive-tree 
which is wild by natufe, and wert graffed contrary 
to nature into a good olive-tree ; how much more 

mix 



0UB thefe, which be. the natural branches, be graft- 
ed into their own olive-tree ?" 

For if you, gentiles, uncovenafited people, were 
admitted into church eftate ; how much more like- 
ly is it, that thofe, who were born in covenant with 
t God, will be readmitted to the enjoyment of their 
standing in the church ? 

25, *' For I would not, brethren, that ya 
ihould be ignorant of this myftery, (left ye fhouid 
be wife in your own conceits ;) that blindnefs in 
part is happened to ifrael, until the fulnefs of the 
Gentiles be come in. And fo all ifrael (ball be fav- 
•€d; as it is written, There {hall Come out of Zton 
the Deliverer, and $iall turn away ungodlmefs from 
Jacob." 

For I wilh not, brethren, ;that you fbould contin- 
ue ignorant of this myfterious conduct of divine 
providence, left you be felf- concerted, tfiat the 
prefent b'l in dnefs of ifrael is only temporary and 
will continue no longer than the universal reception 
of the gofpel in the Gentile world : then all Ifrael 
lhall be reftored % as hath been predicted of the Do 
Hverer who fhouid come out of Zion, that lie fhouid 
£uri* away the ungodlinefs of Jacob. 

27. •? For this is my covenant unto them, when 
I fh all take away their fins/' 

For my covenant is ftill with thefe rejected Ifri- 
^lites, and their descendants, and I fhajl take away 
ikeir &m. 

28* " As concerning the gofpel, they are ene* 

mies 



toes for your fakes : but as tQuehing'the ele&ioa* 
they are beloved for the fathers' fakes/' 

For thefe fame reje&ed lfraelites are indeed now 
treated as enemies, to your advantage i but they are 
beloved on. account of th«ir fathers, Abraham^ 
Jfaac, and Jacob. 

29. " For the gifts and calling of God are with- 
out repentance.' • 

God admitted Abraham into covenant, and en- 
gaged to be a Qod tq him, and, to his feed after him ; an<| 
of this covenant Qod will not repent. 

3°> 31. " For as yc in times pad have not be- 
lieved God, yet have now obtained mercy through 
their unbelief. Even fo have thefe alfo now not be- 
lieved, that through your mercy they alfq may ob«g 
tain mercy.** 

For as. ye have been unbeliever, and yet have now 
obtained a {landing in the church, whilft they are 
rejected $ by the example of the mercy {frown tq 
you they alfo fhall be admitted to mercy. 

33. a For God hath concluded them all in unbe« 
lief, that he might have mercy upon all." 

For God now treats the whole unbelieving part 
of the Jewifl* nation with deferred feverity, that 
hereafter, when this feverity {hall have wrought ef- 
fe&ually upon them, he may grant reftoring^ mercy 
to them all, as is his defign. 

33> 34. 35» 3 6 * " 0 the ^ e P' h °* the rifhesboth 
of the wifdom and knowledge of God t how urn* 
feajcbable are bis judgments, and his ways patt 

finding 



»7S 

gindiog out j For who hath known the mind of the 
Lord ? or who hath been his counfellor? Or who 
hath firft given to him, and it (hall be recompenfed 
unto him a^ain ? For of him, and through him, and 
to him, are all things : to whom be glory forever : 
Amen." 

After having traced the divine conduct with the 
nation of the Jews, from Abraham to his time, 
and conlldering the riches of divine myfterious mer- 
cy towards the Gentiles; and reflecting on the glo- 
rious things ftili deligned for Ifrael : no wonder 
that St. Paul exclaimed, Ci O the depth of the rich* 
es both of the wifdom and knowledge of God ! " No 
one hath been his counfellor; no one hath given to 
him. We and all things are of him, as the author 
of our beings ; through him, as our conftant fupport« 
er,and the giver pf all cur bleffings: and to him ought 
to be all our afcriptions of praife, smd our moft de- 
voted obedience. 

We have now palled in review thofe three chap- 
ters of St. Paul's epiftle to the Romans which, Mr.S. 
affirms, contain the weight of evidence of eternal mif- 
cry, which is in this epiftle. We have not feen one 
word of future, much lefs of eternal, mifery in the 
three chapters. Whateyer tjie rejection of a part of 
the Jews intended, St. Paul hath exprefsly an4 re- 
peatedly declared thajt that ffeje£iion (hall be taken off, 
#nd they reftored to the divine favor, Yea, that God 

loyed them, though, in feverity, he had rejected 

them 



them from his vifible church, and introduced 

Gentiles. 

What (hall we fay of Mr. $. as an expofitor of 
fcripture ? I have taken pains, &ind reader, for your 
fake, not my own, to examine every verfe of thefe 
three chapters. I was as well fatisfied before this la* 
bor, as I am now. I knew there was cot a ling!© 
word in them that fo much as hinted at eternal mife- 
ry. But as Mr. S. had affirmed that they con« 
iained a weight of evidence of eternal mifery, I 
thought it beft, on the reader's account, to examine 
them. Mr. S. may rely upon it, that Univerfaiifl? 
will not accept, upon truft, his expofitions of fcrip- 
ture. Can it be, that Mr. S. mould ferioufly 
.think, that the three chapters we have reviejy?d, con- 
tained a weight of evidence of eternal mifery ? I wiij 
not judge my brother. If he did, it is not a greater 
miftake than he was guilty of, when he affirmed that 
•fin and mifery were the necejfary means of producing 
the greateft glory and bleffednefs of God, and of bis bo* 
/y, intelligent kingdom, and a hundred] others in his 
doctrine of the divine benevolence. 

I am abfolutely weary of following Mr. $• in his 
interpretations of fcripture. They are fo crude and 
indigefted, that I am heart-dck of attending to 
them. 

Before I proceed any farther, I will repeat an ob- 
fervation, which I have already often made, that wa 
have no controverfy with thofe who affert future pan* 
ifbment ; and that it will be^reat, and of long con- 
tinuance i 



1IL 

tfokance 5 with many, no doubt, it will continue for 
6ge>ofages. In all inftances, it will be great and 
durable, in proportion to the guilt and obduracy of 
finners, who are punifhed. That future puniflh- 
ment, or mifery, will be eternal, and abfolutely 
Without end, is the grand point we conteft, And< 
we luppofe that fuch miferyis far from being coun~ 
tenanced, either by reafon or fcripture. To under- 
fid id nearly and eafiiy the meaning of the phrafes^ 
and manner of diction ufed by the facred writers/ 
We ought to consider that they were Jews, and a*' 
dopted the JewiOi laiom and phrafeology. And 
the J^ws often fp-ke of things *m evert Jiing t and 
Siiemal t when a long conunuanc'e only was really 
intenocdi The covenant 01 circumcifion, the ordi* 
siance of the ^ il<ver, cne priefthood of Aaron, the 
foiils and mountains were all everlajling{ and ttfrnal^ 
according to the Jewifh, full fwelling,. exaggerated' 
manner of expreilion. And yet no more was in- 
tended, than a temporary, though long continuance* 
For many of thefe things have ceafed. 

When there things are duly confidered; together' 
With the abundant pofitive proof from fcripture, 
wiiich we have produced, that all men will be faved \ 
it will not be difficult to underftand the full and 
fweLling language of the New Teflament. Efpeci* 
aliy when it is farther confidered, that there is not 
one fingle expreilion in all the New Teftament, to 
fet over againft thefe plain unfigured declarations, 
fcfeat God is not willing, that any jhould peri/b t but 

that- 



that all Jhould come to repentance -—That Gcrdtiur S£* 
nsiour will have all men to he faved ; — that Chrift di~ 
id for the world ;—ihat he taftei death for every man. 
All the evidence from fcripture, that can be oppofed 
to thefe pofitive declarations, is mere inference and 
deduction, or the fweiling figurative language of the 
Jewifh manner of drftion* 

With thefe ofrfervations in mind, we will endeav- 
or to exercife fo much patience, as to accompany 

Mr. $. a little farther in h'ts expofitions of fcrip« 
ture. 

Leaving the 5th chap* of Romans, to be confidered 
in the 3d part, he propofes to proceed to St, Paul's 1 
other epiftles. But here we fhall a little invert his 
Order, and call into prefent view thegth chap, of the 
epiftle to tfce Romans 

Following Mr. S. to his 3d. part, we find him in> 
Producing his cxpofition of fche 5th. chap, of Ro?- 
inans, thus, p. 232. " Dr. H. and thole wh© are 
with hint in opinion, place great dependance on 
Kom. v. as evidence in then* favor." Perhaps Mr* 
S. wift not permit me to rheddie with Rom. v. j for 
I folewnly declare that I am mat with Dr. H.'a 
took in opinion. It may be, that the author of 
that book and I now think alike ; fince he may have 
given up fome of his errors, in the clear light of 
heaven and eternity. 

However, I will rifk a few brief obfervations or* 
the 5th. of Rom. altar I have taken notice of Mr. 
S.'s partial manner of treating the fcripture. Mr. S. 

fays 



*79 ) 

lays p. 232, c< The paflage is fronAhe 15th to the 
iBth verfe." Did Mr. S. never fee more verfes of 
t^iat chapter quoted by Univerfaiiits, than thofe he 
lias enumerated ? or was he loth they fliould have 
any 'more to conficler ? I*ray, my brother, what is it 
you and I contend for r is it truth, or the maftery ? 
If fof truth, why do we hot deai fairly, take the 
whole paftage, or chapter, or, at leaft, as great a por- 
tion of any chapter, or book, as fpeafcs of the fame 
matter ? 

With the ( liberty of my brother S. I will con« 
flcrerth'e 12th. verfe and all the reft in that chap- 

ti$t>P% ' : " ' / " . 

.""■Rom, Vo S3. «' Wherefore, as by one man fia 
entered into the world, and death by fin * and fc 
death faffed upon all men, for that all have fin- 
ced.»' V 

For this reafori, that as fin entered into the world 
by one man, and death as its confequepce • and in 
this way death hath pafied upon all men, upori 
Whidh all have finned. 

13. For until the law fin was in the world i 
but fin is riot imputed when there is no law/* 

Forever after Adam's fin, through all fubfe- 
quent ages, down to the giving of the law by Mofes, 
fin was in the world : but it is unreafonable to fup~ 
pofe that death came in confequence of any of thofe 
fins, which were committed in the world between 
Adam and Mofes, as there was no law in being with 
the penalty of death annexed to fin. 

Z *4. 



14. " Neverthelefs, death reigned from Adam: 
tt> Mofes, even over them that had not finned after 
the fimilitude of Adam's tranfgreflion, who is the 
figure of him that was to come." 

Yet death reigned from Adam to Mofes, over all 
his childrenj who did not fin as he did, fo as that 
death flrould be the conference of their fin ; for 
Adam, in introducing yfo and death, was the figure 
of him that was to come, who fhould introduce 
righteoufnefs and life. 

1.5* t4 But not as the offence^ fo alfo is tbc free 
gift. For if through the offence of one many be 
dead ; much more the grace of God, and the gift by 
grace which is by one man* Jjefus Chn&V hath a- 
bounded unto many." 

But the parallel is not exact between the offence 
and the free gift. For if through the offence of 
one man, Adam, all men die y muck more the grace 
of God, and the gracious gift through one many 
Jefus Chrifty hath abounded unto all men. 

16. ** And not as it was by one that finned, jft it 
the gift; for the judgment was by one to condemna* 
tion; but die free gift is of many offences untojufti-, 
fication." 

And further, the damage by Adam's offence icr 
not perfe&ly like the gift through Ghrift; for judg- 
ment to condemnation proceeded from one offence 
©foneman, but the free gift proceeds to the forgive- 
siefs of all offences, and the juftification of all offend- 
ers, 

if. 



til 

17. ** For, if by one man's offence, death reign- 
ed by one ; much more they which receive abund- 
ance of grace, and of the gift of righteoufnefs, fhail 
reign in life by one, Jefus Chrift 

For if by the offence of one death reigned over 
all men ; muchmoie all men who receive the abound- 
ing grace, and the gift which proceeds to forgive- 
nefe of all offences, and juftificatioa, which was jufl 
mentioned, (hall reign in life bf pne # even Jefus 
Chrift. 

18^ * c Therefore^ as by the offence of one judg- 
ment came upon all men to condemnation ; even fo 
by the righteoufnefs of ome the free gift came upoa 
all men unto juftification of life.'* 

The inference, is, that, as by the offence of cms 
judgment unto condemnation was upon all men; 
fp by the righteoufnefs of one the free gift unto juf- 
tification/ of life is unto all men, 

*§• " ^or as b y on * naan's difobedience many 
were made fanners; fo by the obedience of one 
fliall many be made righteous." 

For, as by the difobedience of one man, Adam,, 
all men were made fmners; juft f 0 , by the obedi-, 
enqe of one man, jefus Chrift, fliaHaii men be made . 
ligUeous. 

20. M Moreover, the law entered that theofifence 
might abound >, but where fin abounded, grace did 
much.more abound." 

Further ffill, the law by Mofe? was given- to dif- 
cover the malignity and evil nature of fin, and to 

aggravate 



J8s 

* r- err-" 

aggravate thefe, if men would dill peril ft in fin; bu| 
however abundant or aggravated have been the^fip£ 
©f«nen, grace hath abounded beyond the number 
and aggravation of them all. 

21. V 'yhat as fin hath reigned untq death, even 
fo might grace reign through righteoufnefs unto e* 
fernallife, by Jefus Chrift our Lord." 

The final conclufion of all is, that, as fin haih 
feigned unto death over aft men, fo grace might reign 
Over all men, through righteoufnefs and holinefs, un« 
to eternal, by Jefus Chrift our Lord, 

If this paffage of fcripture were to be confidefed 
by an unprejudiced judicious mind, I am not at "art* 
at a lofs, what his judgment would be of St. Paul's 
opinion with regard to the uhiverfal falvation,' Ev- 
ery verfe in the whole paffage contains the idea, 
clearly. In fev^ral of the verfes, it is exp relied in 
fo many words. The 18th and 19th verfes, thougfc 
they perfectly contain the fame idea with all the Yeft^ 
exprefsit a little more plainly. 

18/ 19. " Therefore, as by the offence of cpe 
judgment came upon all men to condemnation • r e* 
yen fo by the righteoufnefs of one the free gift 'came; 
Vtpen all, men untojuftification of life. For as by 
one man's difobedience many were made finners; fo 
by the obedience of one fhall many be made right- 
eons." 

LI cannot but take notice of fome bf Mr.'* S.*s ob* 
fervations upon this paffage of fcripture. In p. 
f 33, he fays, " It hath been fuffidently Ihown 

• already. 



already, that the phrafe all men; neither in the fcrip- 
Jural nor, common ufe, neceffarily means all the in- 
dividuals of tfae human race ; but is very often ap* 
plied to numerous claries and bodies of men, not 
meaning, the whole of mankind/ f 

It we ihould allow thjs remark to be juft, what 
then h |Will it necelfarily follow that, when St. Paul 
ufes the ptyrafcaJl men, it means only' fome mmcr* 
ous clafs or body of men, and: not all the individuals 
o£$e human race ? le* lis try the experiment v/ith 
St, Paul -s language in the ":<x8th and lgth varies of 
tjhe 5 fefr chapter; ofhis. epiftle to the \ Romans. 
oj x $*> x & t m\ Therefore-, as by ' the offence i;©f onv 
j v udgme^t carne upon the -]fms to condemnation,; 
even fo by the righteoufnefs of one the free gift cam? 
Upon the Jswi to juftification of life. Fq£ as] by 
one man's difobedience the -^iw^s were made ft li- 
ners ; fo by the jobedierice of one fliall the Jem, be 
m ^de r%hte#us/' 

A man* o&half comm6n fenfe, and one dram of 
hone^^iiear^nrpuld readily fee, and frankly pwn, 
tffttjSfi Paul muft fcieari the fame by all men % in> one 
part of the verfe, that he dpe^in; the othery. And: 
what is the inference from the reading we have\ giv* 
e B % ^^ jn complrance with Mr. S/& remark ? 
^rJews, moft;pertainIy, are all faved.. This Mr. 

An^ w^atfa^om^s of the reft of 
niankjin^tjQf the. whole- G.entile world ? St. Paul 
Nfrqta ^ fin entered into the world by one man. 
T¥ Gentile world then have never known fin ; 

they 



they are all holy and righteous. They will, &e*e. 

fore, certainly, all be faved. So that univerfal fid*. 

vation is mo ft permanently founded on a fcheme of 

Mr. S. J s own fabrication. 

It does not avail for Mr. S. or any ^her man, 
to attempt -to take St. Paul's writings out of 
the , hands of thofe pernicious errorifts, the U- 
niverfalifts. For common fenfe will always be 
able to reduce any observations they (hall make for 
this purpofe, to the groffeft abfurdity. They had 
better quietly agree to refign thefe writings to the 
Univerfalifts, ©r to detnonftrate to the world that 
they are interpolated. To explain them, fo as to 
wke them fpeak in fevor of eternal inifcry, they 
cannot, 

Mr. S/s next ebfervation is, p. " It mufir 
he fuppdfed that St. Paul is confident with hira- 
felf in his writings. In the firft part of this worfc 0 
I have taken a general view ef all his canonical 
writings, and particularly of his epiftle to the Ro- 
mans, from which this paffage is taken ; and collect- 
ed a great number of places, in which future and e* 
ternal puniChment is afferted in the moll exprefe 
tenns." 

One fide of the grand queftion is, that all mete 
will be faved. The other fide is, that fomc men 
will not be faved. How is it proved that feme 
men will not be faved ? Plainly, by proving that 
the future puniChment, which it is conceded on all 
hand?, chat fome will fuffer, will be endlcfs. 

This 



ia 5 

Thifr proof muft come from reafon, or fcripture, 
or both. If from fcripture, it will be exprefied, or 
implied. If expreffed, it will be m plain, unequiv- 
ocal language. If implied, the manser of cxpref- 
fion will be fucb as to communicate tbt idea* in- 
telligibly, to every intelligent, attentive reader. A 
thing is not expreffed, if doubt and uncertainty at* 
tend the mode of expreffion. 

As to the falvation of all men, we fay the fcrip* 
fure is exprefs, becaufe it afferts it m plain unequivo- 
cai termsy and in fo many words • 

" God, our Saviour, who will have all tnea to h& 
faved/*— tc For as by one man's difobe^ience many 
were made fimners 5 fo by the obedience of one f 
&all many be made righteous. %r 

We lay thefe paffages are exprefs, becaufe they 
after* the falvation of all men in fomany words. 

Mr. S. affirms that he has colie Sled a great numher 
ef places , in which future and eternal pun ijhment is af~ 
jetted in the moji exprefs terms. If he has made fucb 
a collection from St. Paul's writings, he fecretes if 
from the public, at leaft, it is not m the book in 
which he affirms he has made the colle&ion. He 
may have given it to the public in fome other book. 

There is but one fmgle expreffion, in all thofe 
palfages which he hath cited from St. Paul, thaS 
gives any idea of the continuance of future punifh- 
ment. If what I now affirm is true, Mr. S.'s affirma- 
tion cannot be true. That what 1 affirm is true, any 
©ne may faiisfy himfelf, by looking, over the paffages 

which 



which Mr. S. hath produced from St. PdixVs 

WJhat I affirm is this> thae but one fingle woni 
can be found, in all the paffages which Mr. S. citesT 
froai St. "'Paul's writings, that "fpfeaks of the contUtf- 
Mce of future puniftrriefff. And what does not 
fpeak of the continuance, certainly does not fpeak 
of the eternity, of future punifhrnent. That one 
word Which I refer to, is in a paffage ci£ed front 2 
Thef. I 6— -io. Seeing it is a righteous thing 
with God to recompenfe tribulation to them that 
trouble you ; and to you who are troubled reft 
with us, when the Lord Jefus mail be revealed from' 
heaven with his mighty angels, in flaming fire, tak- 
ing vengeance on them that know not God, and" 
that obey not the gofpel of our Lord Jeftts Chrift : 
Who (hall be puniflied with tve'rlafting deftruftion^ 
Glethron aidonibn y from the prefence of the Lord, and 
from the glory of his power." The reader hath al- 
ready feen the reafons why the word aioenian can- 
not be admitted to fignify perpetuity without end, 
wnlefs the nature and circumft'ances of the fubje& 
require it ; which is N not the prefeht cafe. 

Scriptures, if there were fuch, as only imply that* 
future punifhrnent will be without end, cannot be 
faid to ajjert it in tht mofi exprefs lettos. Mr. S. 
was a little too eager, too full of the idea of eternal 
mifery. He did not mean to write falfehood. He 
faw feveral texts that fpoke of future puniihment, 
and he inflantly added the epithet eternal^ in his own* 

minoV 



rhihd, andjinally put it down on paper. I am per- 
fuaded this is the way in which his unlucky affertion 
came abroad. 

Another obfervation of Mr. S. is* p, 234, c< If 
we were reduced to the alternative, either of faying 
this palTage means univerfal falvation ; or of fay* 
ing, we know nothing of its meaning, the laft mull 
be chofen to preferve any coniiftency in the writ- 
ings of this apodlc^ What if I mould propofe 
fome alternatives refpecling St* Paul's writings ? 
Either St. Paul means univerfal falvation in this 5th 
chapter to the Romans ; or he means that which is 
directly contrary to what he affirmed, when he faid, 
for he mud reign, till be bath put all enemies under bis 
feet. The laft enemy that fhall he deftroyed is death. — > 
Contrary alfo to what he affirmed, when be faid, 
And Jo all IJrael fkall be faved \ as it is written > 
There fliali come out of Sion the Deliverer, and 
fhall turn away ungodlinefs from Jacob. For this 
is my covenant unto them, when 1 fhall take away 
their fins, — Contrary alfo to his own moll exprefs 
affertion, when he faid, For it pleafed the Father that 
in him fhould all fulnejs dwell. And (having mads 
peace through the blood of his crop ) by him to recon- 
cile all things to him/elf by bim, J fay, whether they 
he things in earth, or things in heaven.—* Contrary , to 
his own affertion, when he faid, And that he might 
reconcile both unto God in one body, by the crofs t hav- 
ing /lain the enmity thereby.— Contrary to what he 
affirmed, when he faid, having made known unto us 
A a the 



m 

the my fiery of hh will, according unto Ms good pleaf* 
ure y which he hath pwpqfedin hlmfelf % that, in the dif~ 
penfution of the fulnefs of times* he might gather togeth- 
er in one all things in Chrift, both which are in heaven, 
and which are on earth, even in him. — Contrary alio 
to what he amrmed in his folemn apoftolical direc- 
tions to Timothy, in thefe words, / exhort, therefore »; 
that, fir fi ' of 'all* /application?, prayers, interceffions, an& 
giving of thanks, b$ made for all men % for kidgs, and: 
for all that are in authority y that we may lead a quiet 
and peaceable life ht all godlinefs and honefiy. For 
this is good and acceptable in the fight of God our Sa- 
viour ; who will have all men U be faved, and to 
ccme to the knotvhdge of the truth. For there is one 
God, and one Mediator between God and man y the man 
Chrift Jefa whs gave him fdf a ranfom foY all, to be 
tejlified in due time. — I am pofitive, we had much 
better own that St. Paul means univerfal faivation, 
in this 5th chapter to the Romans, than to prefent 
him to the world as the mod incondftent and felf- 
c<rmtradiciious writer that ever drew a pen. 

We will now return from the third to the fir ft part 
of Mr. S.'s book, and purfue his fcripture proofs of 
eternal mifery, I am thus patient and punctual in 
the examination of Mr. S*'s proof from fcripture of 
eternal mifery, becaufe I view the paffages of fcrip- 
ture which he adduces in fupport of his own fcheme, 
as fcripture objections again ft univerfal falvation 
though nothing but Mr. S.'s 'ife of them would ef*~ 
s&have fuggefkd to my mind that they were fo. 

Mr. 



1% 

Mr. S. proceeds next to St. Paul's epifiles to the 
Corinthians. And his firft extract is from the ill: 
chapter of the ill epiflle, verfes 18, 23, 24, 26, 27, 
28. " For the preaching of the crofs is to them 
thatperiio foolifhnefs i but unto us which are favcd 
it is the power of God. But we preach Chrilt cru- 
cified, to the Jews a Rumbling block, and unto the 
Greeks fooliflinefs 5 but unto them which are called 
both Jews and Greeks, Chrift the power of God, 
and the wifdom of God. For ye fee your calling, 
brethren, how that not many wife men after the 
flcfh, not many mighty, not many noble are called j 
but God hath chofen the foohfh. things of the world, 
to confound the wife; and God hath chofen the 
weak things of the world to confound thofe which 
are mighty : and bafe things of the world, and 
things which are defpifed, hath God chofen, yea, 
and things which are not, to bring to nought things 
that are.'* 

Ye fee your calling, brethren, bow that not many 
wife, mighty or noble are called, &c. Upon this Mr. 
S. makes the following observation, p. 57. What 
is meant by calling in this place ? It is conceived, 
that it means effectual calling to eternal life, by 
fan edification of the holy fpiiit/' From this idea of 
calling Mr. S. would infer, that all the inhabitants 
of Corinth, who were not called, were eternally roif- 
erable ; as we fee he does, p. 59 . If calling in this 
place means effectual calling, and 1 do not know how 
we can put any other conftruSion upon the word, 

confident 



29$ 

confident with what is fa£l ; then the apoftle^s de- 
fcription is proof enough, that fome men will not be 
faved j for thofe cannot be faved, who are not effec- 
tually called. " Even on Mr. S.'s hypothefis, that 
(ailing in this place means effectual calling. Mr. 
S. is taking for granted the very thing in difpute, 
that the punifhment of thofe, who neglect the call of 
the Gofpel, in this life, will be without end. Thai 
it will be endlefs, is the matter of controverfy, and 
ought not to be afTumed in the argument. If eter- 
nal mifery be to be proved by fuch a circuitous and 
uncertain method, and Mr. S. be the man who is 
finally to convince the Univerfalifts, he will need 
to protract his life, to the Iongeft period which any 
antediluvian ever ■reached. The Univerfalifts 
have fo many plain, exprefs, indubitable paffages, 
both of Old and New Teftament fcriptures, in their 
favor; that it will require a long time to convince 
them that they are in an erroi, by inferences and 
cleduc"lions from equivocal paffages, aided by dubi- 
ous reafonings. 

But, though it be not pertinent to the prefenfc 
fubjecl:, we will, for a minute examine Mr. S/s idea 
of the called, as ufed by St. Paul in this epiftle. And 
as good a method as any we can adopt, is to permit 
the apoflle to explain his own term. 

In the 2d verfe of this firft chapter of St. Paul's 
firft epiftle to the church at Corinth, the apoftle ex* 
plains the term called, and the general character of 
fchat church, " Unto the church of God which is 

a; 



*9* 

at Corinth, to them that are fan&ifiecV' of fepara- 
ted, devoted to the chriftian profellionj as it folio <.vs, 
*■ called to be faints, with all that in every place call 
upon the name of {efus Chrift, our Lord, both 
theirs and ours." Here the apoflie, in a manner, 
plain enough to be understood by any common ca- 
pacity, explains the term called ; and (hows us that 
he applies the term to all the profcjfors of Chrif- 
tianity at Corinth and elfewhere, who were obliged, 
by their profeffion, to be faints. 

If we fuppofe, as Mr. S. does, that the term call- 
ed means ej? eU 'ml calling, by fan ci 'ifi 'cat ion of the holy 
fpirit, we (hall prefently make very wild work. 
Let us, with Mr. S.'s hypothefis in mind, look a 
little forward, and fee how thefe cffeftually called 
conducted themfelves. We (hall foon find that one 
of thefe effeft ually called^ by the fmtlificaiton ef the 
holyfpirit, according to Mr. S. married his father's 
wife, and that the church in general conduced very 
indecently on the occafion. Chapter v. 1 — 5. 
M It is reported commonly that there is fornication 
among you, and fuch fornication as is not fo much 
as named among the Gentiles, that one fhould have 
his father's wife. And ye are puffed up, and have 
not rather mourned, that he that hath done this 
deed might be taken away from among you. For 
I verily, as abfent in bod)', but prefent in fpirit, 
have judged already, as though I were prefent, con- 
cerning him that hath fo done this deed : In the 
qameof our Lord, Jefas Chrift, when ye are gathered 

together, 



together, and my fpirit, with the power of our Lord 
Jefus Chrift, to deliver fuch a one to Satan, for the 
deftiuQion of the flefh, that the fpirit may be faved 
in the day of the Lord Jefus." It is not much in 
favor of Mr. S.'s notion of the term called, that one^ 
of the called fihould be guilty of fuch fornication as 
was totally unknown in the Gentile world, and, for 
it, be folemnly delivered over to the devil ; and 
that the whole church Siould rather favor the guil- 
ty wretch. Nor was it any more in character for 
that church that they afterwards turned the holy 
communion of the fupper of our Lord, into a glut- 
tonous drunken feafL 

It will not help the argument of Mr, S. if he 
fliould fay, that it is not fuppofed that every indi- 
vidual member of the church at Corinth was fan&i^ 
fied by the holy fpirit : and that this inceftuous 
brother was unfanctified, a reprobate, and therefore 
will be eternally miferable. It happens that we 
have St. Paul's exprefs teftirnony in favor of the in- 
ceftuous perfon's future happinefs. He was to be 
delivered to fatan for the dejlruftion of the flejh, that 
the fpirit might be faved in the day of the Lord Jefus. 
So that, if Mr, S. can prove, that it will fare as well 
with the reft of that church, in the day of the Lord 
jefus, as we have reafon to think it will with their 
inceftuous brother, we may be quite certain of the 
falvation of the whole church of Corinth. 

How indigefted and incorrect appears Mr. S.'s 
cxpofttion of this paflage of fcripture ! As imperfect 

have 



&ave been his obfe*vations, in general, on our Sa- 
viour's and St. Paul's writings, (b far as we have 
gone. He brings no exprefs fenpture in favor of 
eternal mifery, or that affords any material obje&iorr 
againft univerfal falvation. And as for his inter- 
pretations of fenpture, they uniformly appear to have 
been hafty, unlludied g; and are, generally, as we 
have feen, either converted againft himfeif, or re- 
duced to abfurdity. 

Never was there a book printed in America, fa 
favorable to the caufe of Univerfalifm, as this of 
Mr. S. except that of Dr. Edwards; which we fliall 
prefently have under examination* 

Dr. Chauncy did well, according to his ability. 
But his ability to fupport univerfalifm, * n a 
way, was not equal to that of Mr. S. or Dr. Ed- 
Wai ds, when exerted in the indireft ' way > that of at- 
tempting to prove the doelrine of eternal mifery* 
Mr. S. and Dr. Edwards are preachers of Chrif- 
tianity. Both gentlemen of learning ; of maturity 
of reading, reflexion, and judgment • and both cor* 
dially engaged in the caufe of eternal mifery. If 
they fail, or do much worfe than fail, as is- firongly 
fpfpe&ed they muft 5 all the writers in favor of U- 
mverialifm, in this country, never rendered the caufe 
fuch effential fervice, as they will.' Great is the 
truth, and it will prevail X 

Mr. S-.'s next paffage is, 1 Cor. ix. 24—27,- 
** Know ye not that they, who run in a race, run all^ 
but one receiveth the prize ? Co run that ye may ob 4 * 



m 

tain. And every man that ftriveth for the maftery' 
is temperate in all things. Now they do it to ob- 
tain a corruptible crown, but we an incorruptible* 
Therefore fo run, not as uncertainly ; fo fight t p 
not as one that beateth the air : but I keep under 
my body, and bring it into fubje&ion ; left that by 
any means, when I have preached unto others, I my- 
felf mould be a caftaway." 

Mr. S.'s immediate obfervation is this, H None will 
difpute, that eternal happinefs and life are the gos- 
pel prize ; and could fuch an exhortation as this 
have been proper, if all men are abfolutely to obtain 
it ?" Wfiy not ? If chriftians do not conduct fo as to 
obtain the prize in this ftate of exiftence, the next 
will unavoidably be rniferable. Hell, the lake of 
fire, will convince chriftians, who fhali be caft iinto 
if, That there was an infinite propriety in this exhor- 
tation of the apoftle, and others of the like kind ia 
the fcriptures ; even though they knew that they 
fhould finally emerge out of the place of mifery. 
We have no very pofitive afturance, that any will 
rife from the fecond death, to happy life, till the ex- 
piration of the Millennium. And is there no pro- 
priety in exhorting chriftians to conduct in fuch 
manner, in this life, as to avoid being caft into the 
lake of fire for a thoufand years ? N o chriftian eyer 
fetioufly believed that there will be no future mife- 
ry ; or that none will be fentenced, hereafter, by 
the eternal judge, to depart into outer darkn?f$ x when 
will be weeping and gna/bing of teeth. l am, fome- 

times^ 



tithes, at z lofs to under ftand Mr. 3. I am fare he 
might have delivered himfelf with more diftinctnefs 
and perfpicuity. Future punilhment, and eternal 
puniihment, are two Very different things, with thofe 
whom he calls Univerfalifis. He ought to have made, 
and maintained, through his whole piece, a clear dis- 
tinction between thefe two kinds of puniftiment. He 
has produced a number of fcriptures which fpeak 
plainly enough of future punifhment * but not one 
paffage, as I think, that fpeaks of eternal never 
ending punilhment. 

The next paffage is, 6 Cor. fi. 15, 16. "For 
we are unto God a fweet favor of Chrift, ia therri 
that are laved, and in them that perifh : to' the one 
we are the favor 6f death unto death ; and to the other 
the favor of life unto life." By perijking, Mr. S. does 
tiot fupoofe that extinction of being is intended 5 
b\xi eternal mifery. I wonder the abfurdity of fuch 
a fuppoiltion did not ftrixe his mirid, Eternaf 
death, eternal deftru&ibn, an eternal perifhing, are 
all contradictions, and abfurdities. 

Mr. S. has the fame ohfervation over again, that 
lie formerly applied to the antediluvians. 

Page 61. " If they be loft, a favor of death unto 
death, that is, their rejection of the gofpel will iri- 
creafe their fin and mifery, and make their eternal 
wretchednefs more awful, than it would have been 
without gofpel light." Here is a mod (hocking 
*eprcfentatioa of the divine character. I will try tfr 
& b refctfe 



ig6 

refcue the divine chara&er from this falfe ami fopf 
afperfion. 

God knew that fome would be eternally mifera- 
ble ; and that thegofpel would be an occafion of 
inereafing the quantity of that mifery. God e&- 
prefsly fent the gofpel to them* when he command- 
ed that it mould be preached to every creature. 
God himfelf the», hath exprefsly prefented men; 
with the occafion of inereafing their eternal tnifery. 
He either intended to increafe their mifery, or he 
did not. If he did not intend to increafe their tnif- 
ery, an event hath happened which he forefaw, but 
did not intend, which event he himfelf ©ccafionedr 
Jf fo, therV an event hath happened, which God 
himfelf occafioned, but did not intend fhould hap. 
pen. But to occafion an event, and not intend th* 
exiftence of that event, is abfurd. God, therefore, 
intended to increafe the eternal mifery of fome men, 
by fending the gofpel among them. Then certainly 
he could have no view to theii perfoisal good, it* 
fending the gofpel among them* 

Now let us fee, my kind reader^ how all this 
Confifts with fcripture. God faid, in Eaek. "As I 
live, faith the Lord v I have no pleafure in the 
death of the wicked."- — But to fend the gofpel am- 
ong them, is to occafion their aggravated death-. 
Then God does that which produces an effecT;, itf 
which he bath no pleafure. Which is the fame 
thing, as to do that in which he hath no pleafure* 
Which is a feocking abfurdity. Again, God fays, 

at 



*9? 

$5S the prophet reprefents him, Turn ye, turn ye \ for 
why will ye die> 0 houfe of 1/rael ! At the fame 
time, God knows they will die. He intends their 
death. Yea, he is doing that which he intends ihali 
be an aggravation of their eternal death. 

Now, my reader, if your neighbor not only knew 
you were presently to fall into a labyrinth of mifery 
and wretchednefs ; but intended you fhould; and 
were continually endeavoring tp increafe your mifery 
and wretchednefs ; and yet if this neighbor mould 
declare to you that he had no pleafure in your mif- 
ery ; and urge you to avoid it ; would you con- 
sider him as your fiiend ? or, rather would you not 
look on him as your falfe.ft, fouled, and moft cruel 
enemy ? and can you confider this as the true and 
real character of your God ? It abloluteiy is his real 
character, if Mr. S/s hypothecs is true, that the 
gofpel, fent by God, makes the eternal wretchednefs 
of fome men more awful. How then can we avoi(J 
falling into this abfurdity and biafphemy ? The gof- 
pel is fent of God to all men. Arid it does aggra- 
vate their guilt and mifery, if any of them reject it. 
And God knows they will rejecl; k. The anfwer is 
«afy and limple; give up the falfe abfurd idea of eter- 
nal mifery. Then there is no difficulty in the cafe* 
God knows that fome men will refill the methods of 
grace, for a time ; and that this refiftance will aggra* 
yate their guilt and mifery. But he knows at the 
fame time, that all this is needful for them ; and 
i^ili prove, in the end, to be a falutary difcipline to 

tfcen% 



f hem* That fin and mifery are the neceffary meanf 
pf producing the greatefl: good, or the higheft glory 
and bleffednefs of God, and of his holy intelligent 
kingdom, we have feen to be falfe, and replete with 
abfurdity and blafphemy. If God fend the gofpel 
to any perfpn, or people, this if a dempnftration that 
Jie defigns the virtue and happinefs of that perfon or 
people. Another text Mr. S. produces, is, 2d Cor. 
v. 10, 11. f< For we muft all appear before the judg- 
ment feat of Chrift ; t|iat every ope may receive the 
things done in the body, according to that he hath 
clone, whether it be good or bad. Knowing there- 
fore the terrors of the Lord we perfuade men.* 5 

"Here," Mr. S. obferves, f is a promifeof the day 
of judgment, when we muft be rewarded according 
to our character and practice in life." Jf this obferr 
yation be ju(|, that our future reward pf mifery, will 
t>e according to our charafter and praftice in life, it is 
an argument of great validity againii eternal mifery. 
J3y being rewarded according to our chara&er and 
practice in life, is meant, that we ftiall be puniflied, 
if found to be yfcious at the day of judgment, in 
3xa£r. proportion to our guilt and demerit. Eterni- 
ty will not admit of any fuch proportion. Thou- 
sands, perhaps trillions, will be found, in the great 
clay of judgment, to have died out of this world, af- 
ter having committed one fingle fin, after they had 
arrived at a (late of moral agency. Thefe,moft cer- 
tainly, had contracted no habit of vice, their natures 
had not fuffered but a very fmali degree of depravi^ 



*99 

ty i oniy what was induced upon them by the corri- 
Kiifllon of one fingle crime. Can an eternal ftate of 
fuffering be con fide red as juftly proportionate to 
this one fingle crime ? Befides, it is very confidera- 
ble, in this cafe, that a happy eternity is loft. So 
that the reward of one fingle crime amounts to an e- 
ternity of mifery, and the lofs of an eternity of hap- 
pinefs. Can we refpecl: that government as juft and 
righteous, which inflicts fucb a punifhrnent on one 
fingle temporary crime ? 

This text of fcripture, therefore, in (lead of favor- 
ing, dire&ly oppofes and contradicts Mr. S/s hypoth- 
etic of eternal mifery. 

Mr. S. next proceeds to St. Paul's epiftle to the 
Philippians, and quotes Chap. i. 28, and Chap. iii. 
58, 19. " And in nothing terrified by your adver- 
faries : which is to them an evident token of perdi- 
tion, but to you of falvation. For many walk of 
whom I have told you often, and now tell you even 
weeping, that they are the enemies of the crofs of 
Phrift ; whofe end is deftrufUon." 

Mr. S. has a remarkable obfervation upon thispaf- 
fage of fcripture, p. 62, !? Some men are enemies 
9f the crofs of Chrift, which is proved by their bad 
converfation, wkofe end is deftrutticn $ and if their 
end, or the laft ftate in which they are found be de- 
flruclion, there can be no following falvation ; for 
tfiere can be no other ftate after the end or laft ftate 
of any thing.'* 1 fhould have fuppofed that a very 
different method of reafoning ough$ to have been 

inllituted 



inftituted in this cafe. Sin is enmity againfi God, mi 
is notfubje8 to the law of God % nor indeed can be$ 
this is the language of the fame apoftle. Now this 
fame apoftle tells us that Chrift will deftroy every 
enemy. Sin will $hen be deftroyed. And, in 
this paflage, which Mr. S. has quoted, he tells u$ 
that the firmer alfo (hall be deftroyed. Mr, S.*s in- 
ference is, that, if the finner be deftroyed, he cannot 
be faved. My infexen.ee from the deftru&ion of 
fin and of the finner, both which St. Paul affirms 
will be, is this, that the finner will be faved. There 
can be but two ways of deftroying a finner, that I 
know of. One, to defiroy his exiftence, as a crea- 
ture of God. The other, to render him a will- 
ing, obedient member of God^s moral government. 
Mr. S. will fay, that a ftate of eternal mifery is the 
deftru&ion of the finner. This would be taking 
the very thing for granted, which he is laboring to 
prove. That Chrift came to make an end of fin, and 
bring in everlaftingrigbteovfnefs ; is not the language 
of Daniel only, but of all the facred writers, who 
fpeak of his office and bufinefs on earth. Sin is np 
otherwife deftroyed, but by being extinguifhed out 
of the univerfe of God. If any facred writer had 
faid, that Chrift came to punifti fin with eternal mif- 
ery ; we mould be under obligations to believe it, 
however unaccountable it might appear. But as 
this is not the fa£r. ; and, as we are moft exprefsly 
informed, by both Old and New Teftament writers, 

that the great deiiga of Chrift's coming into the 

world 



- ^orid was d that he might put: an end to fin, and de- 
li roy it ; we arc bound to believe it ; and to expect 
and rejoice in that happy period, when fin fhalr 
be hamfbed from the univerfe of God, 

When Chrift (hall have effected the defign of his 
coming into the world, the deftru£Hon of fin, there 
will be no oppofidon left to the moral government of 
God; fin, or moral evil, being the only thing thafe 
cvar did ^ppofe it* Atd, when moral evil fhull be 
exringuifhed, natural evil can no longer exifh And, 
wksa tin and iuffenng are thus extinft, all things 
will return into their natural courfe and crder 9 and 
harmony and happinefs will be univ-erfally reftor- 
ed. Thus the pernicious errorifts, the Uaiverfolift s<, 
reafon. 

When^ however, Mr. S. SialL prove, that thede* 
ftru&ion of fin is its eternal punifhment ; and the 
deftru&ion of the finner is his eternal mifery ; we 
will fubmit. But fcriptures which fpeak of the de- 
fbu&ion of fin, and of the finner, whilft they are 
fhrk nought for Mr. S. are a firm and fare fupport 
to the doctrine of univerfal faivation. 

Mr. S. next refers to St. Paul's epiftles to the 
Theflalonians. He foys, that "from chapter iv. 
to chapter v. 4,'* of the firft epiflle, " The apofUe 
gives a defcription of the day of judgment." He 
cxprefsly cites only chapter v. 1 — 4> of the firft e- 
piftle. u But of the times and the feafons, brethren, 
ye have no need that I write unto you. For your- 
felves know peife&ly, that the day of the Lord fo 

coraetfa 



232 

cometh as a thid in the night. For when tKey fliaf! 
fay, Peace and fafety, then fudden deftruftion com* 
£th upon them, as travail upon a woman with child j 
and they fhall not efcape. But ye, brethren, arc* 
not irt darknefs, that that day feould overtake you 
as a thief." 

What if it be allowed, that St. Paul is here fpeak- 
iftg of the day of judgment ? it is an excellent paf- 
fage of fcripture, in favor of the deftru&ion of fin-= 
ners. And if fanners Jhall not efcape, we are only 
the more certain of their falvation. For if fin and 
finners, fhall certainly be deftroyed, then we are 
certain that the blefled era will commence, tyhen 
fin and finners fhall be no more. And, as there is 
no way revealed, in which the (inner will be deftroy* 
ed, but by being fubdued to a voluntary and cheer- 
ful fubmiffion, at the feet of Jefus, to the moral 
government of God ; we long, and wifh, and pray s > 
that the blefled period may advance, when this uni- 
verfaldeftru&ion of finners fhall be effected ; even 
though it will, in millions of inftances, be wrought 
by fufFering a fecond death*. 

The next pafTage is one we have already confid- 
ered, when we expounded the v. chapter of the c- 
piftle to the Romans. It is 2fThef. i. 6 — 10, the only 
paffage, in all St. Paul's writings which Mr. S. has 
adduced, where the apolile fpeaks of the duration of 
future punifhment. But I need to fay no more up- 
on it* as no palTageof fcripture can ever be admit- 
ted, as valid proof of endlefs punilbmentj when that 



2©j 

j^VooF depends oh the fcieahing of the word aioon 
Qv aioonios, fince they aie known to be equivocal 
words. 

From the epiftles to the Theffaloniaris, Mr. S. re- 
turns to the epiftle to the Galatians, and cites a part 
of the 2t verfe of the v. chapter, where, after he had 
enumerated feveral vices, which he calls fruits of the 
flefh) the apoftle clofes thus, " as I have often told 
you in time paft> that they which do fuch things, 
£hall not inherit the kingdom of God.'* But thofe, 
who are now unworthy of the kingdom of God, 
may hereafter be worthy • 

From the epiftle to the GalatianSj Mr. S. goes 
on to the epiftle to the Ephefians. Mr. S. under- 
takes to tell us what was St. Paul's defignin this 
piftle to the Ephefians. 

One part of his defignj according to Mr. S. was 
to fhow that it was intended to unite Jews and Gen- 
tiles in one holy communion, and to deftroy all the 
prejudices that formerly were in Jewifh breads a<- 
gainft fuch a union* This, he tells us, is the myf« 
fcery meant in Rom.xi. 25. xvi. 23. Col. i. 26, 27. 
Chap. ii. 2. Mr. S. goes on to fay, p. 66, ct One 
chief purpofe of the epiftle to the Ephefians, was 
to enlighten men in this fubjecl, and teach them that 
Jefus Chrift is the head of all holy intelligences, in 
the univerfal kingdom of God. Of Gentiles as 
well as Jews ; of Angels as well as Gentiles ; and 
that the whole holy church, of whatever rank or or- 
der of exilteace, would be gathered together as one 

Cc in 



20£ 

in him. This is the myllery meant in Eph. i. g» 
mh 3, 5/. A view of this de%n in the epiftle, ex- 
plains the univerfality of many expreflions which are 
ufed in it. Such as this j That in the difpenfation of 
the fulnefs of times, he might gather together in one , all 1 
things m Cbritt, both which are in heaven^ and which 
are on earth, even in him. Chap k 10. The (ab- 
ject," Mr. S. further adds, u muft explain the u- 
niverfality of expreSon and the fubje&is the gath- 
ering of aii holy creatures under one head $ and not 
the gathering of ail tinners into heaven." 

No rational 2 ,connfienc man ever thought of gather- 
■firing Jinners imo heaven;^ whilft they remain tinners 
and unholy. The grand thing contended for w 
that the time will come when, according to the glo- 
rious plan of redeeming and faving love, the whole 
jace of Adam will be reftored to virtue and holiaefs, 
and, in this- way, to heaven and happinefs. And 
fchis is the thing which Mr. S. ought to have kept 
eonftantly in view, and to have directed all his fcrip- 
Jure proof againft this propofkion only. 

We ffiall take the liberty tocite the whole paffage, in 
fliie lfl chap, of Ephe. to which Mr. S. refers. 

Ephe. i. 9; m. " Having made known unto 
uis the myftery of his will, according to his good 
pleafure, which he hath purpofed in himfelf : That 
in the difpenfation of the fulnefs of times, e might 
gather together in one all things in Ghrifty both 
which are in heaven 3 ,and which are on earth, even 
in hun, 18 

& 



in the difpenfafion of the fu'lnefs of times. St. Paul, 
£n his epiftie to the Galatians, chap. iv. 4, (peak- 
ing of the coming of Chrift, fays, " But when the 
fulnefs of the time was come, God fent forth his 
Son.'* So here, in the difpenfat ion, economy* or ad- 
miniflraiion of times $ meaning the times that are in 
the hands of Shrift, as mediator :; the whole term of 
time for which the Father gave him all fower in 
heaven and in earth. In this, or during this term of 
the adminiftration of mediatorial power and author- 
ity, this my fiery of the divine will, according to his 
good plea/are? which be hath purpofed in Mm/elf 
fhail be accompliftied, and all things in heayen and 
earth mall be gathered together in cr by Chnfi. To 
gather together in one, for all thefe words there is but 
one in Greek, anakephalaioofafthai y which (ignifies to 
bead again or rehead or reduce into one fum, or whole, 
a number of fcattered and difunited parts. Thea— 
poftle could not eafily have felefted a word from the 
Greek language, which would more fully have 
■communicated his idea than this. 

This apoftle, ever full of the g*eat idea of a uni- 
verfal refloration by Chrift, hath ufed a variety of 
terms very exprefiive of his meaning, but never one 
which gave a more lively idea of it, than this. 

By the introduction of moral, every fpeoies of naU 
ural, evil was introduced. Things ia the air, or aU 
tnofphere, or aerial heaven, as well as on earth, fell 
into diforder and wild confufion. The beafts, and 
birds, and fi£feof the fea, the air and elements, all 

feeraed 



2©S 

feemed to lea^e, at once, when man led the way^ 
their beautiful order, place and connexion i and be* 
came disjointed, deranged, and confuted. Jefus 
came to reftore order, beauty, and harmony in the 
fyftem. To bring together, rehead and reunite all 
ahings in heaven and earth. This was his Father's 
good pleajure, what be purpo/td in hiwfelf and with 
this great divine fcheme in view, he gave his Son 
adequate power and authority, and a difpenfation 
of times fuiiacient. For this purpofe it f leafed the 
Father that in him, his Son, all fulne/j Jhould dwell : 
a fufficient fulnefs of power and authority, gifts and 
grace. Now, if it be the will and purpofe of God, 
to reftore, reduce to order, and bring together, into 
one beautiful, harmonious, happy whole, all things, 
in heaven and earth, as the apoftle here affirms it 
is, it certainly will be done. 

The following context, and indeed, the whole e- 
piftle, agree peifc£Uy with this univerfai reftora- 
tion of all things by Jefus Chrift. Verfes li, 12, 
*3> *4» " * n whom/* oxhy whom, "alfo we," Gen- 
tiles, accounting Jiimfelf with the Ephefians, " have 
obtained an inheritance, being predcftinated accord- 
ing to the purpofe of him who worketh all things af- 
ter the counfel of his own will 3; that we fliould be 
to the praife of his glory, who firft trufted in 
Chrift., In whom ye alfo trufted, after that ye 
heard the word of truth, the gofpel of your falva- 
tion : in whom alfo, after that ye believed, ye were 
fealed with the bply fpirit of promife. Which is 

the* 



207 

the earned of our inheritance, until the redemption 
of the purcbafed poffeflion, unto the praife of his 
glory." 

The apoflle fpeaks of the Ephefiins, who w-re 
Gentiles, as having obtained an inheritance by 
Chrift, in confcquence and confirmation of the gra- 
cious and benevolent purpofe of God, to gather all 
nations and all things together in Chrift : and as 
being to the praife of bis glory ; the glory of Chrift, 

whom they were called. 

In the 3d chap, verfe & 3 9, 10, fpeaking of the 
injr, of the Gentiles, as an evidence and mean of 
thv accompliflhment of auniverfal reftoration, the a— 
■ ie fays, ** Unto me, who am lefs than the leaft 
ipf all faints, is this grace given, that I fhould preach 
atnoiig the Gentiles the unfearchable riches of Chrift ; 
and to make all men fee what is the fellowfhip of 
fiery, which from the beginning of the world 
L bid in God, who created all things by Je- 

fus*»Cbi o the intent that now, unto the princi- 
pal! powers in heavenly places might be 
known by the church the manifold wifdom of God." 
Here, a number of things confpire to ftrengthen and 
:lluflr < ate the meaning we have given to the pafTage 
in the fir ft chapter. The unfearchable riches of 
Chrift ; how much better does this character of the 
riches of Chrifi agree with the doQrine of univerfai 
reftoration* than with that of a partial one? If St. 
Paul had fuppofed, that, notwithstanding the love of 
Ged, au&rhe mediation of Chrift, the devil would 

eternally 



eternally triumph in his fuccefs and in bis ihare of 
dominion with God, over a great part of the human 
race ; I cannot think he would have fo highly mag- 
nified the riches of Chrift. And to make all men 

fee what is the fellow fhip of the wyftery* Why all men 
when but a few are concerned in that myjlery ; or, 
at moil, but a parr of them ? This myflery is (aid to 
have been bid in God y who treated all things by Je- 

Jus Chrift. 

How happily does the idea of the creation of al 
things by jefus Chrift, agree with the reft -oration of 
aft things by him ? but how illy with a partial ref- 
toration ? f 

And what muft have been the feelings of that ex* 
alted perfonage, <when, on the theatre of the univerfey 
in the open view of angels, and perhaps of innumer- 
able other intellectual worlds, he bled, and groaned, 
and died, on mount Calvary, to refcue only fome 
of human kind from the power of fatan, fin, and 
death; leaving the reft bound in adamantine 
chains under his dominion, and in eternal darknefs 
and defpair ! 1 

To the intent that now, unto the principalities and 
powers in heavenly places might be known by the 
church the manifold wifdom of God. Does it redound 
fo much to the glory of divine wifdom, fo to pro- 
ject and manage a fyftem of creation and moral 
government of men, as to be obliged, after the ut- 
tnoft efforts to the contrary, to leave one half of 
tnankind, in the vaffalage of fatan* that it is worth 

white 



2-0& 

while to reveal it to more worlds than one ? it ap- 
pears to me, that the whole mediatorial plan upon 
fuch a bypothefb, were much better fecrettd 
and kept, if poffible, from univerfal infpec~iion. 

Mr. S. next proceeds to the epiftle to the Colof- 
fians, and cites only chap* iii. 61 " For which 
things lake the wrath of God cometh on the chil- 
dren of difobedience.** No man denies that the 
difobedient are expofed to the due reward of their 
deeds, which fooner or later, they mult receive, uik 
lefs intervening repentance prevent. 

Since Mr. S, hath omitted it, we rauft quote a 
paffage of this epiftle, and ofTer fome brief comment 
wpon it. It is in chap. i. 12—20. 

i£. "Giving thanks unto the Father, whicb 
Bath made us meet to be partakers of the inheritance- 
of the faints in light." 

Giving thanks unto God the Father, who hatb 
provided a mediatorial plan of grace, in the execu- 
tion of which, we are preparing for the inheritance 
of the faints in the bright and glorious world. 

13. " Who hath delivered us from the power 
©f darknefs, and hath tranilated us into the kingdom 
of his dear Son." 

Who hath delivered us from our dark arid heath- 
eniih ftate, and introduced us into the kingdom oi 
light and grace, which is in the hands, and under 
the direction, of his beloved Son, the Mediator. . 

14. cc In whom we have redemption through his- 
blood, even the forgivenefs of fins.** 



aid 

By whom we obtain redemption, through bi§ 

paffion on the crofs 4 even the remiffion of all out 
fins. 

*5- f< Who is the image of the invifible Go ; d* 
the firft born of every creature/* 

Who is. a glorious refemblance of the invifible 
God, being the firft and mod eminent of all created 
beings. 

16. " For by him were all things created that 
are in heaven, and that are in earth, vifible and m- 
tifible, whether they be thrones, or dominion^ or 
principalities, or powers 3 all things were created by 
him, and for him." 

For this was the perfon by whom all thinvgs in 
Kcaven and earth, with all the ranks and orders of 
intellectual beings, were created ; and they were not 
only created by him, but are all under his govern- 
ment, and fubfervient to his defigns. 

17. " And he is before all things, and by him all 
things confift." 

And he is before all things, both in time and em- 
inence ; and by his fupporting hand the univerfe is 
fuftained. 

18. " And he is the head of the body, the 
church; who is the beginning, the firfl born from 
the dead ; that in all things he might have the pre- 
eminence.** 

And he is the head and king of Sion, the church ; 
who is alfo the firft, as he firft arofe from the dead ; 

and 



21 1 

%tki therefore, in all tefpe£h, he ought to have the 
preeminence over all created beings and things. 

19. " For it pleafed the Father, that in him 
Should all fulnefs dwell. A 

For it pleafed the Father, that, in his adored Son, 
all j oint s of wiCdom and power, of gifts and g'ace, 
fhouid dwell, to be by him communicated for the 
benefit of the Gnful race of man. 

20. " And (having made peace through the 
blood of his crofs) by him, to reconcile all things 
unto himfelf; by him I fay, whether they be 
things in earth* or things in heaven." 

And by him, Jelus Chrift, having laid the foun« 
datum for peace, by his obedient fubmiffion unto 
death, to reconcile unto himfelf, the Father, all 
men and things on earth, and all things in the regions 
of the heavens that encircle the earth. 

This palTage, and that in Ephefians, which we 
have already considered, convey as clear and full i* 
deas of a univerlai reitoration of all men and things, 
in the heavens, and on the earth, as language can 
communicate. All men are to be reftore d to virtue 
and happinefs, and every diforder/ introduced by fin, 
to be rectified ; and all things to be brought back to 
their priftine ftate of purity and re&itude, and re- 
ftore d to the favor of God, the r father of all. 

Now it is very eafy to difcern the reafon, why 
Mr. S fo llightly looked over thefe two epiftles of 
St, Paul, that to Ephefians, and this to the Coloflians. 
Mr, S. proceeds to the epiftU to the Hebrews, 
D d and 



mi 



and quotes feveral paffagcs from it. We will attend 
to them all. 

The firft he cites, whicli he intends as proof of (~. 
fernal mifery, is, chap. vi. 4, 6, 7, 8. " For it ip 
itopofliblefor thofe who were once enlightened, and: 
have tafted of the heavenly gift, and were made par- 
takers of the holy Ghoft *MV. Si omits the 5th- 
verfe, but We will recite it. Verfe 5,. " And have 
tafted the good word of God, arid 'the powers of the 
world to come, if they ffiail fall away, to renew 
them again to repentance ; feeing they crucify to 
themfelves the Son of God afrelhi and put him to 
an open fhame. For the earth, which drink', th in 
the rain that .cornet h oft upon it, and bringeth forth 
herds meet for them by whom k is drelTed, receiv- 
eth bl effing, from God :< but that which beareth 
thorns and briars is rejected, and is nigh unto curf- 
ing ; whofe end is to be burned." Allow this to 
ievthe end of ap,oilates,.that they fhalt be caft into 
the fire and burned* This, we doubt riot, will be 
the unhappy, fate of millions of millions of man- 
kind. 

St. John tells* us plainly^ that, at the clofe of the 
general judgment, .all, whofe names are not found' 
in the Lamb's book of life, fliall be caft into the 
lake of fire ; and that the numbers of thefe unhap- 
py wretches fhall be fo great, a* that death and bell 
will be caft into the lake of fire ; death and badt$ % or 
death, and the whole invifible flate of the dead, will 
difgerge all that died and were depolited there, and> 

m 



#11 /hall be caft into the lake of (ire, who will not 
,be accepted of the judge. Thefe St. John tells us, 
iftiall not live again, till the thoufand years, of the 
binding of fatan, and the faints* reign with Chri& 
in the new heavens and eartn, fhall be finifhed. 

It is not pertinent to the prefent fubje&, to en- 
quire what is really meant by its being imp'offibU to 
renew them again to repentance. 1 have no doubt 
that it is a proverbial expreffion, and means the fame 
kind of impolTibility with that of the prophet Jere- 
miah, chap. xiii. 23. " Can the Ethiopian change 
his fkin> or the Leopard his fpots; then may ye alfo 
do good that are accuftomed to do evil.'* 

It is very difficult, and next of kin to a natural 
impoffibility, either to renew the apoftates to repen* 
tance, or to reform tfeofe who have long, aceuftom- 
*cd hemfelves to do evih 

But as this is not at all to our purpoCe, I have 
need to fay no more about it in this place. 

The next paflage in this epiftle is chap., x. 26— 
31. u For if we fin wilfully after that we have re- 
ceived the knowledge of the truth, there remaineth 
no more facrifice for fins, but a certain fearful look- 
ing for of judgment, and fiery indignation which 
lhall devour the adverfary. He that defpifed Mo- 
fes's law died without mercy under two or three 
witneffes ; of how much forer punifhment fuppofe 
ye {hail he be thought worthy, who bath trodden 
under foot the fon of God, and hath counted the 
blood of the covenant wherewith he was fanctified 

aa 



an unholy thing, and hath done defpite unt® tfe$ 
fpirit of grace. For we know him that hath laid^ 
vengeance belosgeth unto me, X will recompenfe^ 
faith the Lord. And again, the Lord fhali judge 
his people. It is a fearful thing to fall into the 
hands of the living God." 

The meaning of the 26th verfe, above quoted, is 
plainly this^ if, after we have been led to the knowl- 
edge of the way of pardon of fin, and reconciliation, 
through Jefus Chrift, we give up our faith in Chrif- 
tianity, and our expectations from Jefus Chrift, and 
purfue vicious courfes in direct violation of the pre- 
cepts of Christianity ; there is no way for our ref» 
toration, whilft we continue in this ftate of mind^ 
as there is no other facnfice for fin, biit that of Je- 
fus Chrift, Continuing in this moral ftate, we cao 
expedr. no other, than to be devoured with the adver- 
faries of God, 

Mr. S. quotes one pafifage more from this epiftle 
to the Hebrews, chap, xii. 15* 17. "Looking dili- 
gently, left any man fail of the grace offcGod $ left a- i 
ny root of bitternefs fpringing up, trouble you> and 
thereby many be defiled ; left there be any fornica- 
tor, or profane perfon, as Efau, who for one morfel 
of meat fold his birthright. For ye know that after- 
ward, when he would have inherited the bleffing, he 
was rejected ; for he found no place of repentance, 
though he fought it carefully with tears. Verfe 25. 
" See that ye refufe not him that fpeaketh. For, if 
they efcaped not that refuted him thatjpake on earth, 

rntfch 



$nuch more uiall not we efcape, if we turn away 
from him that fpeaketh from heaven. 

Though there be nothing in this paffage which is, 
in the leaft degree, oppofed to univerfai falvation • 
yet, as there is a very miftaken ufe of the inflance 
pf Efau, in Mr. S.'s application of the paflkgc, I 
conti.ter mykli, as tn duty bound, not to let a wrong 
|n|erpretat,ion ot Icripture pafs unnoticed. 

Mi, S ; Iks, 11 Can thofe be faved to whom there 
is >io place for repentance ??* If Mr. S. had demon- 
ftraud that it was eternal life, which Efau fold to his 
brother Jacob^ and which he afterwards fought to 
regain but could not 5 and that he certainly will not 
obtain it of God, becaufe he did not fucceed with 
his father Ifaac ; be might have had fome more color 
of reafon for his queftion* 

The ltory of the purchafe which Jacob made of 
his biother Elan's birthright, is told in Gen. xxv. 
2 S — 34* "And Jacob fod pottage: and Efau 
came f'Otn the field, and he was faint. And Efau 
faid to Jacob, feed me, i pray thee, with that fame 
red pottage; for 1 am faint : therefore was his name 
called Edom. And Jacob faid, fell me this day thy 
birthright. And Efau faid, Behold, I am at the 
point to die ; and what profit fhall this birthright 
do me ? and Jacob faid, fwear to me this day ; and 
he fware unto him : and he fold his birthright unto 
Jacob. Then Jacob gave Efau bread and pottage 
of lentiles ; and he did eat and drink, and rofe up 
and went hi$ way : thus Efau defptfed his birthrignV' 

It 



21'6 

It is a very ancient, and almoft urnvedal opinio^ 
that when ali the children of one family, in the ab^ 
fence, or after the deceafe of the father, offered fac* 
rifice, the eldeft brother officiated as prieft. Efau, 
being the firft born, had this privilege annexed tp 
his bi» th. This birthright he fold to Jacob, when 
he confidered himfelf to be om the point of death, 
and found his brother fo unnaturally cruel, as to re- 
fufe to fati fy his hunger, uniefs he would fell it to 
him. To officiate as prieft, has ever been called a 
Jacred office ; and therefore a perfon, ^vho defpifes 
that office, may juftly be called profane. But no 
one ever fuppofed, with any color of r§afon, that a- 
ny fpiritual or eternal bleffing was annexed to that 
office. Nor does it appear that .Efau had any idea 
of recovering the birthright of father; be con- 
fidered that as fold and gone ; as appears from his 
own account of the matter. Gen. xxvii. 36. And 
he faid, is he not rightly named Jacob? for he hath 
fupplanted me thefe two times ; he took away my 
birthright ; and behold, now he hath taken away 
my bltffing." To officiate as prieft in the family, 
Efau did not expe&; but he hoped (till to retain, 
by the bieffing of his father, fome of the privileges of 
a firft born. And the only material difference be- 
tween the bleffing which Efau obtained of his father, 
and that which had been conferred on Jacob, was 
that Jacob was to be hrd over bis brethren^ and E«. 
fau was to ferve him. Ifaac faid to Jacob, Gen, 
xxvii. 28, 2q. 45 Therefore God give thee of the dew 

of 



2Vf 

<bf Heaven, and the fatnefs of the earth, and plenty 
©f corn and wine. Let people ferve thee, and na* 
$ons bow down to thee ; be lord over thy brethren,, 
and let thy mother's fons bow down to thee : Curf- 
cd be every one that curfeth thee, and bieflid be hs 
that bleffeth thee." To Efau he faid,.verfe 39, |0. 
* 'Behold', thy dwelling fiiall be the fatnefs of the 
earth* and of the dew of heaven from above. And- 
by thy fword Unit thou live, and (halt ferve thy 
brotfier : and it (hall come to pafs, when thou (halt 
have the dominion,, that thou fhait b eak his yoke 
from off thy neck." Efau was to ferve J^cob, or 
rather, the Edomites were to ferve the Israelites j. for>; 
in perfon, Efau never did ferve Jacob. Efau was 5 
extremely vexed at his brother's unnatural and 
perfidious conduct : and, in a paflion, faid, u the 
days of mourning for my father are at band, then will 
J fiay my brother Jacob" But, when we trace and 
compare the hiftory of the two brethren; Jacob and 
£1 u, the latter appears to have been the better man 
nor have we the lead reafon ; to fuppofe that Efau 
was not a man of true moral goodnefs, He rafhly 
threatened his brother's death ; but- we have no inti- 
mation that he ever toe& a fingle ftep towards- the 
execution of his hafty threatening ; and the proba- 
bility is, that he loon forgot it. No brother could 
receive another more cordially than Efau did his 
brother Jacob, on J icob's return from* P.danaram; 
and Jhsy both* with apparent cordiality, attended 

ths 



4iS 

the funeral folcmnity of their father Ifaa'c, at Me* 
bron. 

I have faid thus much to refcue a test of fcripture 
fiom miGnterpretation, and a good man's character 
from reproach. And we now fee, that Mr. S. had 
no reafon to fuppofe that Efau ever afked for any 
fpiritual favor, that he did not receive. 

AH the apoftle means, or can mean i by Efau*s 
finding noplace of 'repentance is, that Ifaac would not 
reverfe the bleSing which he had given to Jacob 5 
that of ruling over his brethren, no doubt, which E- 
fau thought himfelf entitled to„ 

Mr. S. next cites a paftage from the firft epiftle 
<&f John, chap, v. i6 > 17." *' If any man fee his 
brother fin a fin- which is not unto death, he fhall 
alk, and he (hall give, him life for them that fin not 
smto death, There is a fin unto death : I do not 
fay that he fhall pray for it. Ail unrighteoufnefs 
is fin : and there is a fin not unto death.* ' 

Mr. S. here is very pofitive. " Doth not this 
imply that there are fome fins which God will never 
forgive, and for which the finner mttft fuffer th© 
pains of eternal damnation." 

The fin which the apoftle hath reference to is el* 
?her that againft the Holy Ghoft, which our Saviour 
fpeaks of, or idolatry. If it be the biafphemy of the 
holy Ghoft, we have already confidered it. If it be 
idolatry, it is pardonable according to our Saviour's 
decifion. That it is idolatry, the context, I think^ 
plainly {hows. (t We know that whofoever is bom 



fef God finneth not t but lie that is begotten of God, 
keepeth himfelf, and that w wicked one," by which 
the apoftle means the devil* "toucbeth him not*** 
does not feduce him from the worfhip of the true 
God, to that of idols. It follows, " And we know 
that we are of God, and the whole world lieth in 
wickednefs, en too poneeroo, in the wicked one s the dev- 
il ; who hath led the world aftray from the true the- 
ology and worfhip* The apoftle proceeds* " And 
we know that the Son of God is come, and hath giv- 
en us anunderftanding that we may know him that 
is true ; and we are in him that is true, even in his 
Son Jefus Ghrift. This is the true God* and eter- 
nal life. Little children, keep yourfeives from idols. 
Amen."' 

By all which, I think, it appears very plain* that 
the apoftle, by the fin unto death, means a departure 
from the worfhip of the true God, to the worfhip of 
idols. This fin is great* but we know that it is pardon - 
able by our Saviour's exprefs determination. And 
the realon why the apoftle did not direct that prayer 
fhould be made for idolators* wa3, that he had a very 
great abhorrence of the fin of idolatry, and confider- 
editasvery heinous. But we cannot infer, from his 
not exprefsly directing that prayer fhould be made for 
it, either that we ought not to pray for it, or that it 
is an unpardonable fin. 

Mr. S. next recites, out of Jude, what is faid to 
have been a prophecy of Enoch, in the 14th and 
15th verfes. " The Lord cometh with ten thou* 
E e fand 



220 

fand of hh dints, to -.execute judgment upon all,, ai*<S 
to convince ail that are ungodly among them, of all 
their ungodly deeds, which they have ungodly com* 
muted, and of all their hard fpeeches, which ungod- 
ly fi-nners have fpoken again ft; him." Whether this^ 
was fpcken by Enoch, or forne other perfon, I have 
no difpofitk>n to contravert its truth, 1 as firmly 
believe, as Enoch did, that many ungodly finners 
will have judgment executed upon them, in the 
next age, or world to come : nor do I fuppofe* this 
is the lead objection againft; the final falvation of all 
thefe ungodfy finners. 

Mr, S. recites a few texts from St. James s 
and ItH it fhould be faid that I have ne£:le6T.ed to 
confider ail the fcripture objt£Hon3 againft eternal 
irnfery, I will juft put them down, that the reader 
may have the advantage of peiufing them. Ghap. 
i t 15. ct Then, when luft hath conceived it bring- 
eth forth fin ; and fin, when it is filmed, bringeth 
forth death.' 3 Chap. ii. 13. " Fur he fliall have 
judgment without mercy, who hath mowed no mer- 
cy ; and mercy fejoiceth again ft judgment." Ghap. 
iii. 1, 2, 3* " Go to now, ye rich men, weep and 
howl, for the miferies that fKall come upon you.— 
Your riches are corrupted, a*id your garments are 
moth eaten. Your gold and fiiver is cankered ; 
and th? reil of them fhall be a witnefs againft you, 
{hall eat your fiefh as it were fire ; ye have heap- 
ed treafures together far the laft days." There is not 
a verte in the whole Biole that is cot as pertinent as 



est 

#ny of thefe from St. James, in proof of eternal mif- 
erv It won id be a grofs impoiition upon the reader, 
to i *y one word by way of comment upon them. 

Toe teftirnony of St. John, in his book of revela- 
tions, is next to be c >nfidered« Several paffdgps are 
quoted for the purpofe. Rev. i. 7. v Behold, he 
■oometh in the clouds ; and every eye fh.il I fee him, 
and they alio which pierced him .: and ail kindreds 
of the earth {hall waii becaufe of him." Mr. S. 
feems to alert thst the day of general judgment will 
•be after the acconaphOiment of all the prophecies of 
this book. A man who hath paid fo little attention 
to prophetic fcripture, as to adopt fuch an opinion, 
ought, mcft certainly, never to rifk an ooinion con- 
cerning the meaning of any part or a prophecy, to 
come abroad. Rev. xiv. 10, 11. ** The fame fhall 
drink of the wrath of God, which is poured out with- 
out mixture, into the cup of his indignation ; and 
he fhall be tormented with fire and bnenftone, in the 
prefence of the holy angels, and in the prefence of 
Ihe lamb : and the fmoke of their torment alcend- 
eth up forever and ever." I will give the whole of 
this 1 ith verfe to the reader, though Mr. S has 
given us but a part of it. We have often iou.jd 
Mr. S. making partial citations of fcripture. It ie 
110 more than juft that we iliould have the whole 
that relates to any particular iubjcQ;. 

The whole verfe is thus, " And the fmoke of 
their torment: afcendeth up for ever and ever : and 
they have no red day nor night who woi&Ap the 

bea£ 



22a 

be a ft and his image, and whofoever receiveth th% 
mark of his name.'* 

Who they are that are thus feverely puniflied, i$ 
plain in this nth verfe. They are thofe who war- 
jhip the heajl and his image, or receive- the mark eft 
bis name. And, as to the time of their punifhment,, 
I think there are fufficient notes in the context to 
convince every impartial reader, that it is in the 
prelent ftate, and before the day of judgment which 
fliall refpe£fc mankind univerfally. 

We wiil look back on the context, as far as the 
6th verfe. " And I faw another angel fly in the 
midft of heaven, having the everlafting gofpel to 
preach to them that dwell on the earth, and to every 
nation, and kindred, and tongue, and people. Say- 
ing, with a loud voice, Fear God, and give glory to 
him ; for the hour cf his judgment is come : and 
worfiiip him that made heaven, and earth, and the 
fea, and the fountains of waters." This hour cf God's 
judgment, does by no means appear to be the gen* 
eial judgment of the world; for the gofpel is ftill 
preached, and men called upon to worlbip God, 
Let us proceed. Verfe 8. " And there followed 
another angel, faying, Babylon is fallen, is fallen^ 
that great city, becaufe flhe made all nations drink of 
the wine of the wrath of her fornication.'* Here 
is a plain intimation that the judgment was no* 
general, and that it refpe&ed Babylon only, or the 
antichriftian church. Verfe 9. ?f And the third 
angel followed them fayipg with a loud vojee^ If 

any 



«8g 

ppy man worfhip the beaft and his image, and re- 
ceive his mark in his forehead, or in his hand.* 9 
Still farther evidence that the judgment concerned 
only the worfhippers of the beaft. Verfe 12- 
" Here is the patience of the faints : here are they 
fhat keep the commandments of God, and the faith of 
jefus." . This veife confines the fcene to the ftate 
of trial, and of the patience of the faints. The cor- 
ruption of the word of God, and of the faith of Je- 
fus, or of the go(pel t had become fo great, and the 
'punifhment of the beaft approaching to an awful 
crifis; that the faith and patience of the faints wer« 
feverely tried. But the next verfe puts the matter* 
beyond all doubt; and moft clearly fhows, that the 
fcene of this juc^ment and execution was in this 
prefent ftate of unkind. Verfe 13. " And 1 heard 
a voice from heaven, faying unto me, Write, bleHed 
are the dead that die in the Lord from henceforth : 
yea, faith the fpirifc, that they may reft from their 
labors ; and their works do follow them." On ac- 
count of the almoft univerfal corruptions of religion 
the perfecutions excited by the beaft againft the faints, 
and the awful judgment of God upon the beaft, 
fpecially bleffed and favored are they who die in the 
J.ord, from henceforth. 

This fmoke of their torment, which is faid to af. 
cend up forever and ever, was, or will be, in the 
prefent ftate, and not in a future one ; and fhall be 
fo great as to give the tormented wretches no reft, 
dty nor nigH, continually. 



A man who either cannot, or will not, fubmit m 
the labor of a thorough and critical examination of 
the holy fcriptures, ought never to write upon themi 
it is a mere impofition on the public. We have 
palled in review many very unftudied expofitions of 
fcripture. A man who hath pofTikd his mind 
with the nodon of a public or general good t: 4 at is 
in oppofition to the good of individuals ; that this 
general good is the highefl glory and bldfednefs of 
God, and of his holy intelligent kingdom ; that God- 
loves this general good with fupreme affection ; and 
that his whole fyftem of creation and moral govern- 
ment of men, is perfectly adjufted to the promo- 
tion of this general good without regard to the hap^ 
pinefs of individuals ; and addreffes himfeif to the 
holy fcriptures, to find fupport for fuch a wild 
fcbeme ; will be very apt to think he finds it (up- 
ported there. But inftead of applying to the fcrip- 
tures for the fupport of preconceived hypothefis, 
we ought to go to them, free and unbiafled, to find 
what doctrines they teach. The plan of creation 
and moral government was fixed, long before we ex- 
ited ; and there is noprofpecr of our being able to 
make any alterations in it, by the hypothefes which 
we may form. 

Judging and cenfuring our brother, is a very il- 
liberal employment. But it is really ftrange that 
any man mould think he had found eternal mifery 
in the xiv. chapter of Revelations. 

More furpri&ng ftill is it, that a divine fhould 

quote 



ajuote Ae xt and xxi. chapters of Revelations, as a 
clear proof of eternal mifery. Mr. S. has done 
this. His words are, p. 76, " The conclufion of 
this prophecy, furnishes a mod explicit teftimony of 
the eternal punifhment of forne men. After the 
prophet had defcribtd, according to the vifions pre- 
fented to him, both the adverfe, and the profperous 
©r millennial ftate of the church $ together with a 
rebellion agamft God, which is to happen immedi- 
ately before the general judgment ; he proceeds to 
give an ac-ount of that awful and interef&ng day, 
which will end the probationary date of mankind^ 
and place them all in happinefs or mifery eter« 
nal." 

From chapter xx. 10, to chapter xxi. 8, is the 
paffage Mr, S. refers to for the proof of his ftrange 
affcrtions. 

It is matter of wonder, that the thought fhould 
sever have entered Mr. S.'s mind, who thefe rebels 
were, and whence they came ? the millennium im- 
mediately preceded this lebellion agatnfl; God. 
A (late of the church, in which perfedl peace and 
harmony, holinefs and happinefs, had reigned over 
alt the earth, for a thoufand years, does not promife 
the inftant rife of a daring rebellion againft God, 
compofed of an infinitude of enemies to his govern- 
ment, refembling Gog and Magog of old, both for 
multitude and raging enmity. 

That this fhould ever be the fact, is abfolutely in- 
credible and unaccountable, as 1 have already de- 

monltratedi 



monftrated. This great abfurdity orignates frori 
a wrong and miftaken place, which Mr. S. and oth- 
ers give to the millennial ftate of the church. They 
place it before* whereas it is not to be looked for till 
after, the general judgment. 

Why does Mr. S. take for granted, that the day 
of general judgment mil end the probationary ftate of 
mankind, and place them all m happinefs or mifery eter- 
nal ? This aflertion^ if true, is capable of pioof. 
And Mr. S. knew, or ought to have known^ that it 
was material in the prefent confroverfy, and denied 
by Univerfaiifts. He certainly was not at liberty 
to afTume fuch a proportion without proof. St. 
John not only fpeaks of a firft refurre&ion, which 
gives us good reafon to expecl a fecond of the fame 
kind, to happy life ; but he tells us alfo that, after 
this firfl refurre&ion to happy life, the reft of the 
dead lived not again, a happy life, till the thoufand 
years were finifhed. Thefe things confidered, we 
have abundant reafon to expeel: a fecond refunection 
to happy life, from the fecond death. As we have 
already confidered this paflage of St. John, we fhall 
not repeat what hath been faid. 

We mu ft take fome notice of Mr. S.'s clofing ob- 
fervations, after having finilhed his proof of eternal 
torment from the New Teftament fcriptures. P. ;8< 
M We have confidered the writers of the New Tefta- 
ment, and the refpeftive teftimony they give to the 
dodrine of eternal punifhment. The teftimony of 
Jefus Chrift alone, ought to be efteemcd fufficicnt ? 



for he is the omnifisiejlt God j the government of 
the world is in his hands 5 and he is to be the final 
judge of the ftate of men. The eternal fmnimrnent 
of part of mankind, and exhortations founded upon 
the danger of coming tothatavvful end, are often in- 
troduced in the difcourfes of Jefus \ and he teemed 
to confider, a plain warning of thefe truths, to be a 
principal part of his budnefs as a teacher of religion* 
We have alfo examined all the other writers of the 
New Teftament, and found them explicit in defcrib» 
ing the fame fcheme of divine government, and the 
fame end to the probationary ftate of men, as their 
divine mailer before them had taught $ and their 
teftimony of a future puniftimentj is not deduced 
from obfeure intimations and far fetched con frequen- 
ces from other doctrines ; but aliened in the mod 
plain language, and ufed as an argument to receive 
and obferve other doclrines 5 inPcead of being oh- 
feu rely founded on them. And it does not appear* 
that Jefus Chrifl and his apofUes could have told this 
truth, in terms more plain, than thofe which ther 
have ufed.'* 

The public now has Mr. S.'s New Teftament 
proof of eternal mifery. It alfo ha my examination 
of that proof. If I iliould contradict all that Mr. 
S. hath faid above, concerning the teftimony of our 
Saviour and his anoftles, it would not be a mean of 
enlightening the public mind, or of bringing it to a 
clear difcernment of truth. And, as truth is my ob- 
ject, I (hall not undertake that, which is, in itfelf, 

F f difagreeable. 



£•2 8' 

difagreeable, when it canoot tend to convey ligbtj 
and fubferve the caufe of truth. 

J lhaii content myfelf with a few obfervations. 

We began our examination of Mr, S/s NtW" 
Teftament proof of eternal mifery, where he begase 
that proofs at the xviL chapter of St. John. 

The reader, if he be pleafed to review it, may fes? 
how that pafJage of feripture was treated, both by* 
Mr. S. and me-.- And I rnoft cheerfully fubmk 
the merit of the treatment that 1 feripture hath re- 
ceived, from us both,- to the impartial public^ 
There has been fo much plainly written, in Englifib; 
concerning the meaning of the original Greek wordsj 
which our tranflators have rendered everlajiing, ex- 
ternal) for ever ,and for ever and ever ; that every 
honeft, though illiterate, reader, is now capable of 
judging concerning the import of fuch - language j 
and of determining thrat Sfc^e nature of the fubjeel* 
rnuft limit, or extend* the duration intended, when- 
ever thofe' words are ufed. • 

As to the writings of St. Paul, which compofe fo 
great a part of the New Teftament fcriptures ; I 
wifli the readers would review the obfervations on 
ibefe writings ; and, whiift he is doing this, it will be-' 
cafy for him to compare Mr; S.*s fuperficial and 
fummary method of treating the epiflle to the Ro- 
mans, thofe to the Corinthians, Ephefians, Co- 
lofiians, and his entire omiflion of his two epiftles £® 
Timothy, with the method in which I have examin- 
ed 



#3 them. And I (hall red fatisfied with the im* 
♦partial decifton of the reader. 

The reader will alfo ever bear in mind the great 
difference there is between future and eternal mifery. 
Mr. S. hath produced fufficient evidence of future 
mifery, from the New Teftament fcriptures ; but it: 
is with the reader, to judge of the pertinency and 
validity of his evidence, when directed to the point 
of eternal mifery 

The la ft obfervation which Mr. S. makes, in his 
recapitulation, I deiire to make fome remarks upon. 
It is this. And it does not appear \ that Chrift and his 
;apofths could have told this truths in terms more plain 
than thofe which they haroe ufed. If Chrift was the 
&mnifcient God, as Mr. S. calls him, he certainly 
tforefaw that eternal mifery would be a fubjed of crit> 
ical difcuffion and controverfy in ihe church. If he 
•had confidered eternal mifery as a part of the divine 
fcheme of creation and moral government ke would 
shave communicated the faored truth in terms that 
would not have admitted of difpute. 

When the priefthoodof Chrift is fpoken of, and a 
$Lri6fc eternity is intended, the facred writer eafily found 
a Greek word which perfectly anfwered his pur- 
pofe. 

Heb. vii. 16. «« Who is made not after the lawof 
$ carnal commandment, but after the power of an 
tndltfs tifef Of the righteous, it is faid, Lukexx. 
g6. « Neither can they die any more." 

If our Saviour had annexed the word akataUilou 

to 



2 SO 

t*s the future puniffament of the wicked, inftead o# 
woonton, the point would have been determined, there 
could have been no difpute. Or, if St. John, when 
ipeaking of the wicked dead y inftead of faying, they 
fjall net live again \ Sill the thcujand years are finifhe 'd, 
had laid they Jhall live no more ; as it is laid of the 
lightequM&fl they cannot die Any more ; all difpute 
Would h; ; ve been foreclosed. So that the observa- 
tion of Mr. S. that Chrift and his. affiles could mi 
have Sold this truth, in terms more plain, than thoje 
"which they ujed ; is not true. The Greek language 
is not io barren, as to afford no word that fignifies 
an interminable duration ; nor was our Saviour de- 
ficient in the knowledge of it. 

St. Paul s when fpeaking of the refurreftion of the 
righteous, and of the conQitution, and temperature 
vf their bodies, could eafiiy find language that, 
dearly and. indifputably conveys the idea of duration 
without end. $ Cor. xv. §3, 54. *' For this cor- 
ruptible tduR put on incorruption, and this mortal 
muft put on immortality. So when this corrupti- 
ble lb all have put on incorruption, and this mortal 
ft all have put on immortality, then fhali be brought to 
pais the faying that is written s Death is fwailowed up 
in victory,'* How comes it to be exprefsly faid of 
the righteous, that they cannot die any more, and that 
their bodies (hall be rendered immortal, and inccr- 
rupiihlc, if there be no plainer, or more definite lan- 
guage, than that which ii ufed by our Saviour and 
fcjs apoftits 5 when they fpeak of the future mjfery ? 

Mr, 



Mr. S, certainly knew when he advanced the po- 
rtion, that it does not appear, that Chrift and his a* 
poflles could havrtold this truths in terms more plain* 
than tkdfe "which they have ujed, that it w©uld be tak- 
en notice of, and faii under critical examination. 
And it feems hard to fuppofe th it he could think it 
would bear the tefl of fuch an examination. Truth 
only will bear to be thus examined. I have already 
produced the text, in which it is faidof the righteous, 
that they cannot die any more ; and aife that their bod- 
ies, after the refurreclion, fhall be immortal, and in* 
corruptible. St, Paul, fpeaking of the crown for 
which Chriftians contend, calls it incomiptible, 
*Cor # ix. 25. " They do it to' obtain a corruptible 
crown : but we an incorruptible. 

Here is a number of Greek words which plainly 
and indifputably fignify duration without end. 
Such as, juftly tranflated, are incorruptible , incorrup- 
tibility, undejiled, unfading. Jf any words, as une- 
quivocal in their meaning as thefe, had been ufed 
with regard to the future mifcry of the wicked, we 
fliould have been much more at a lofs, than we now 
are, how to reconcile the termination of future mife- 
ry, with the fcripture account of that mifery. But 
when words, fo equivocal in their meaning, as aioon 
and aioonios truly are, are found annexed to the future 
mifery of the wicked ; and nothing faid, in all the 
New Teftament, concerning the nature of that mf- 
ery, that would induce us to believe that it will be 
without end, but plainly the contrary; we cannot 

be 



232 

be at a lofs to underftand thofe words as figmfymg^ 
what they commonly do in good authors, an age, p&& 
*riod of ' duration t whether longer or fhorter. 

Mr. S. will not impofe on any judicious, candid 
reader, by fuch obfervations as the following, upo© 
ithe amount and validity of his New Teftamercfc 
proof of eternal mifery. " The difficulty of my de*> 
iign hath not fo much confifted in finding evidence 
of eternal punifhment in the fcriptures, as in mak- 
ing a fele&ion from the proofs, which are too numer- 
ous to be all of them recited." Poor man ! I mould 
have met with difficulty too, in making a fele&ion. 
of proofs of eternal mifery, among texts of fcripture 
which in reality are no proofs of asiy fuch things 
This would have been an insurmountable difficulty 
in my way. But, if I had taken up the New Tefta- 
roent with this belief, that eternal fin and mifery are 
produ&iie of the great eft glory and Ueffednefs of God, 
and of bis holy intelligent kingdom, I might, doubtlefs, 
have fancied that I found proof there of eternal fia 
and mifery. This moll grofsly corrupt and abfurd 
fyftem would fo fafcinate my imagination, that I 
fhould imagine I faw proof of eternal fin and mifery, 
in almoft every text that fell under my eye. Mr. 
S/s plan of divine benevolence and of eternal mif- 
ery, has helped him to the difcernment of proof of e- 
ternai mifery, which he would not otherwife have 
feen, or fufpe&ed. This idea induced me to def- 
troy this fyftem of the divine benevolence, at the be- 
ginning of my examination of his book % that tbt^ 

impartial 



impartial' reader might fee, not only the falfthood- 
and abfurdity of fuch a fyftem, but its baleful tenders 
cy in the expofition of the facred fcriptures. The 
fame corrupt fy fiem, as 1 fhall quickly {how, hatli 
had the fame effect on that great and good man> 
Br. Edwards, and expofed him to riumberlefs abfur- 
dities, and corrupt expofitions of fcripture. 

Not content with producing a great number df 
paffages from the New Teftament, which only fpeak 
©f the punifhment, or future mifery of the wicked^, 
without any regard to the perpetuity of that punifh^ 
mentor mifery ; Mr. S. proceeds to cite feveral 
paffages from the Old Teftament, which, indeed^ 
fpeak of fufferings which the wicked incur,, hut not 
of their perpetual duration : fo that they are of n© 
avail to him, as it is incumbent on him, to produce 
fuch as pofitively determine the eternal exiftence of 
fin and mifery amongft men; 

Page 79. " Job xxi, 30. The wicked is referv- 
ed to the day of deftrudion, they fhall be brought 
forth to the day of wrath. PC ix. 5, Thou ha& 
deftroyed the wicked, thou haft put out their name 
for ever and ever, Verfe 17. The wicked fhall be 
turned into hell, and all the nations that forget God. 
xi. 6. Upon the wicked he fhall rairr fnares, fife and' 
brirnftone, and an horrible tempeft ; this fhall be the- 
portion of their cup. xxxvii. ao. v But the wicked * 
fall perifh, and the enemies of the Lord fhall be as 
the fat of lambs ; they fhali confume, into fmoke 
f ijey fhall confume away, Ixviii. 2. As wax melt- 

efcfe 



234 

eth before the fire, {o let the wicked periffa at £h*§ 
prefence of God. cxiv. 12, 13. BlefTed is the man 
whom thou teachefl: out of thy law ; until the pit be 
digged for the wicked. cxiv. 20, The Lord pre* 
'ferveth all them that love, him ; but all the wicked 
mil he deftroy. Prov, xi. f . When a wicked man 
dieth, his expedation fhall perifh.'* Upon this Mr, 
S. afks, c< how can a wicked man's expectations per- 
ifh at death, if he is to be faved ?" There are fever- 
al anfwers near at hand ; and Mr. S. might eafily 
have feen them, upon a very little reflection. The 
wicked man's falvation, in the next, or any future 
(late of being, does not depend upon his expe&a* 
rions % but on the benevolent plan of God. Befides, 
a man may think himfelf qualified for falvation, 
when he really is not. It is furprifmg that Mr. S* 
fhould admit fuch a queftion into his mind ; much 
more, that he mould put it down on paper. 

** Prov. xvi. 4. The Lord hath made all things 
for himfelf ; yea, even the wicked for the day of e- 
viL xxiv. 19, 20. Fret not thyfelf becaufe of evil 
men, for there fhall be no reward to the evil ; the 
candle of the wicked fhall be put out. Ezek. iii, 19* 
Yet if thou warn the wicked, and he turn not from 
his wickednefs, he fhall die in his iniquity % but thou 
haft delivered thy foul. Dan. xii. 2. And many 
of them that fleep, mall awake, fome to everlafting 
life, and fome to (hame and everlafting contempt. 
Job xi. 20. But the eyes of the wicked fhall fail, 
and their hops fhall be as the giving up of the 

ghoft. 



235 

^IiofL xx. 5, '7* Tte triumphing of the wicked is 
fhort, and the joy of hypocrites but for a moment, yet 
lie fhall perifh forever. Pf. xxxvii. 38. The end bf 
the wicked fhall be cut off. cxii. 10. He mall 
£na(h with his teeth, and melt away ; the defire of 
th wicked fhall perifh. Job. xxxi. 5. Is not de • 
ftW&fcta to the wicked ? and a ftrange punifhrrient 
to the workers of iniquity ? Mai. iv, 1. The day 
co [ urn as an bvtn, and all the proud 

fh • : ftttbble: ; and the day that cometh fhall 
burn them up, faith the Lord of hofts, and leave 
them n ither root nor branch. Pf. i. 5, 6, The 
ungodlv fh >il not ^lahd in tnejudgment, the way of 
the ungodly fiiall perifh. ?rov. i. 26, to the end 
I alfo will laugh, at your calamity ; f will mock 
when your fear cometh : when your fear cometh as 
defolation, and your deftruclion as a whirlwind ; 
then fhall they call upon me, but I will riot anfwer : 
they fhall feek me early, but they (nail not find me. 
Therefore fhall they eat of the fruit of their own 
way, and be filled with their own devices. For the 
turning away of the fimple fhall flay them, and the 
profperity of fools fhall deflroy them.'' 

When the reader reflects, that the covenant of cir- 
tumcifton, the ordinance of the pajo ver, the priefthood 
of Aaron, the mountains, and numberlefs flatutes, 
laws, and ordinances delivered to Ifrael, were all laid 
to be eternal, or everlajiing, to be/t?r ever, Sec. And 
that the felf fame words are ufed as when the deftiuc* 
tion t mifery^unijhment, &c. of ihe wicked are fome- 

G g times 



£$6 

times fpeken of ; he will readily be convinced thaS 
he mud allow the covenant of circumcifion, the ordi- 
nance of the paffover, the pritfthood of Aaron> &e.' 
to be ihictly eternal ; or that the future mifery of 
the wicked will not be flricTiy eternal ; as the fame 
original words are ufed in both cafes. That the de- 
duction, mifery, iharne, punimment^ Set, of the 
wicked are faid to be eternal, evtrlafiing^ or for ever- 
is no more proof that they will be without end, than 
that thofe other things will be' without end, many of 
which have long fince ceafed to be. 

Before I began this examination of Mr. S.'s fcrip- 
ture proof of eternal mifery, 1 obferved, that I mould 
confider the fcriptores Mr. S. adduced as proof of e- 
ternal mifery, as objections ag?inft the falvation of 
all men. And it muftbe conceded that, if the holy 
fcriptures plainly afTert the doctriae of eternal mife- 
ry, as the puniihment which is to be inflicted on 
fome men after this life, the doctrine of univerfal fal- 
vation ought to be given up. It is clearly and de- 
cidedly my opinion that Mr. S.'s fcripture proof of 
eternal mifery fails of being fufficient proof of fuch 
mifery ; and that, confequently, it fails of being a 
fufficient or valid objection againfl the doclrine of 
univerfal falvation. 

I Ihould now pafs to the confideration of fome 
other objections againfl: the doctrine of univerfal fal- 
vation ; were it not fov fome obfervations which Mr 6 
S. has annexed to his fcripture proof of eternal mife- 
ery, that feem to require fome remarks. The fir&* 

of 



of his obfervations that I Qiall take notice of, is on p, 
r$£. " There is a wonderful variety of expreffions, 
in both parts of the holy volume, reprefenting the 
awful and ceafelefs mifery of finners ; nor are they 
like the expreffions of men. Neither any (ingle man, 
nor any combination of men, without the holy fpir- 
it of God, could have produced fuch a diverfity of 
descriptions on this fubject, and all of them forcibly 
depicturing the utter ruin, and mifery without end, 
of impenitent finners." If Mr. S. had produced a 
iingle pafTage of fcripture, that exprefsiy declared 
the future mifery of impenitent finners, fuch as die 
in a iiate of impenitency, to be ceafelefs, or without 
■end ; he might, with fome (hew of grace, have made 
fuch an obfervation. But fince he abfolutely has 
;not done this, as the impartial reader has feen, I 
think the obfervation comes from him with a very ill 
grace. And I cannot more charitably account for 
fuch an obfervation, than by imputing it to his ex- 
treme fondnefs for a favorite hypothecs. Experi- 
ence teaches us abundantly, that human nature is ca- 
pable of prejudice in favor of certain fyftems of doc- 
trine, and of conceiving a very great fondnefs far 
fome peculiar tenets, both in philofophy and divini- 
ty. And, though we might rather expect, in this 
late and illumined age of the world, that the da*k 
and gloomy doctrines of the Convent, Nunnery, or 
Hermitage, would not find many very warm advo- 
cates ; yet we fee there are forse, who Sill admire the 
doctrines of a dark and popiih age. 

Another 



m% - 

Another obfervation begins on the %$t\i page^, 
and is this ; " Perhaps^ many of us who teach in the 
church, have erred in our public inftru&ions, by ve- 
ry much confining our Ccripture proofs, to thofe 
pailageS, where the words eternal, everlaflrng, and 
for ever, are ufed ; which hath ie d our hearers to 
think there are no other proofs. • and that if thefe 
can be in any degree weakened, the 4o£irine is in the 
fame proportion m ade uncertain. But this is far 
from being the fa£t. All thofe expreflSons which de- 
ny any future good to the (inner ; which deny a fu- 
ture forgivenefs ; which deny an end to his forrows ; 
which (peak of his end or laft ftate as miferable ; 
which deny him thofe bieflings tha^t compofe heaven i 
or that reprefent his character fixedly an evil one, 
without any change to cake place ; and many other 
befides thefe, are as flrong proof of endlefs punifh- 
ment, as the words eternal and everiafting would be^ 
in the endlefs fenfe of them." 

If Mr. S. and I'ome others, who are fond of the 
do6li ine of eternal mifery, fhould agree to difufe thofe 
equivocal phrafes eternal, everlajling y and forever ; \ 
fliail recommend it to the friends of a more catholic 
and liberal fyftem of divinity, to affume and ufe 
thofe very phrafes, in proof of univerfal falvation. 
For when we confider that a fubjeft of fuch vaft im- 
portance, as that of the eternal ftate of a great part 
of mankind, is expreffed by the facred writers, in lan- 
guage fo very dubious and uncertain as thofe phrafes 
are in their original Greek $ we ca,nnot fuppofe that 

thefe 



thefe facred writers meant, that the eternal ftate of 3 
great part of mankind will be rniferable. -If they 
did, they certainly were not honeft men ; for noth- 
ing was eafier for them than to have ufed indubita- 
ble language. When fpeaking of the future ftate of 
the righteous, St. Paul, without the leaft difficulty 
could fay, *f For I am perfuaded, that neither 
death, nor life, nor angels, nor principalities, nor 
powers, nor things prefent, ncr things to come, nor 
height, nor depth, nor any other creature, fhall be a- 
bie to feparate us from the love of God, which is iu 
Chrift Jefus ourLord.'* This language of St. Paul is 
clear, plain, and certain. No true chriftian can 
doubt of the eternity of his future happinefs, unlefs 
he doubts of the grounds or reality qf the apoftle's 
perfuafion. When this fame apoftle fpeaks of the 
future ftate of the wicked, he calls it deatb t detraction 
devouring, and once only he ufes that dubious epi- 
thet ever tatting. If we were entirely unacquainted 
with what this apoftle fays of univerfal falvation ; 
yet we could never perfuade ourfelves, that he en- 
tertained the leaft idea, that eternal mifery would be 
the punifhment of wicked men after death. He 
was a very thorough adept in Greek, as well as He- 
brew, literature. He knew all the powers and idi- 
oms of the Greek language • and could as eafily 
have expreffed the ceafelefs, endlefs rnilery of the 
wicked, had he believed in it, as the ceafelefs, endlefs 
happinefs of the righteous. 

Further, whenever Mr, S. will produce clear and 

indubitable 



indubitable expreffions of {capture, which deny any 
future good to the finner $ or future forgivenefs s 
or which deny an end to his forrows ; which ^fpeak 
his final date to be miferable 5 which deny him 
/thofe bieffings that compofe heaven* or that repre- 
fent his character fixedly an evil one, without any 
change to take place 5 I will frankly acknowledge to 
him that (uch fcripture expreffions. are a ftrong proof 
of endiefs punifhment. But till he is certain of be- 
ing able to do this, I fhould not advife him entirely 
to drop the ufe of thofe doubtful expreffions, eter* 
naly ever lafting) for ever $ becaufe, fo long as he k 
refolved to hold the do&rine of eternal mifery, it 
were better for him to have fosne doubtful proofs 
than none at all. 

Another obfervation is on p. 86. " Further, all 
the promifes of final falvation, which are made to 
perfons of a certain character, and to certain graces, 
moil ftrongly imply that fome mall not be Caved. 
Why are the gofpel promifes made in this way, if all 
men indifcriminately are to fhare in the bene- 
fits ?" 

" He that believeth and is baptized, fhall be fay- 
ed ; and he that believeth not fhall be damned. 9 * 
No good chriftian willies to enjoy heaven on eafier 
terms than thefe ; nor does he believe that any per- 
fon ever will. No rational confident man expe&s to 
inherit the promifes of the gofpe), without faith and 
patience ; or to enter heaven without holinefs. The 
reafon why gofpel promifes are made to a certain 

character 



diara&er is, that the good thihgs promifed belong 

only to a certain char after. 

Further, Mr, S. ©bferves, p, 86. "The fcrip-" 
ture exhortations, to diligence, watchfulnefs, perfe- 
vcrance, ftriving to the end, imply, that fome rnen ; 
wi!l conducl in fuch a manner, as not to obtain 
m the prefent life 5 if Mr. S had added thofe words^ 
all would have been right. He goes on ; €t Final 
redemption in another world is the gofpel prize, and 
if men cannot mifs of this, 5 ' in this life, if Mr. S, 
pleafes ; t( there feems to be no propriety in fach ex- 
hortations 5" fo fay I. 

" It is the general tenor* of -fcriptme, that merr 
are in a dangerous fituation, and that there is fome 
evil to be avoided." If Mr. S; is writing to men, who 
fuppofe that no evil awaits mankind, ami that ail 
will be happy in the next (late of being, whether 
virtuous or vicious in this ; there may be Tome per^- 
tinency in fuch kind of obfervations ; though I 
ffiould regret the time fpent in writing to fach ftuo 
pid animals. 

Mr. S. among other miscellaneous things, makes 
a very kind, obliging concefSon to the univerfalifts,, 
pi 89. We will make a fuppofition, (though I on- 
ly allow it as a fuppofition) the mofl: favorable to 
the Univerfalifts, which they themfelves can de- 
mand.— That there are few paffages, which will 
bear the conftruclion they wifh to put upon them - 
it is alio true, that all fuch paffages will bear anoth- 
er conftruclion. If the univerfal conftruction, ap- 
pears 



pears either to be a conftrained one; or contrary B 
the general tenor of fcripture 5 and the other con- 
ftru&ion be perfectly confiftent with the genera! 
tenor of fcripture ; common fenfe and candor will 
determine it to be the true one.*' 

As to fuppofitions fo kindly and gracioufly made, 4 
as the above by Mr, S. ; I am fure every univerfal - 
ift, throughout the United States, and the world, 
tnuft feel the warmeft emotions of gratitude, at his 
very heart, for the indulgence gracioufly vouchsafed 
him, by the mofi generous and munificent author, 
I hardly know how to exprefs my fenfibility to fo 
great a benefactor $ efpecially when I confider, 
that the noble author of the above amazing fuppo- 
fition, is far beyond all poflibility himfelf, of ever 
wanting a conceffion, or fuppofition, of that, or of 
any other kind, from the univerfalifts. As to corr- 
ftrained and natural interpretations of fcriptures ad- 
duced in this controverfy, Mr, S. and I muft con- 
fent that the public judge of our interpretations of 
fcripture. For my part, I am entirely willing to 
leave the matter on this decifion, 

Mr. S. has made fome obfervations on the words 
ufed to defcribe the continuance of the future punifh- 
ment of finners, and on their meaning in the original 
languages, Hebrew and Greek. 

Page 91. 1 ft. " It is a well known fact:, that 
the Hebrews and Greeks, in whofe refpective lan- 
guages the Old and New Teftaments were written, 
underftood the punifhment defcribed to be eternal s - 

ant! 



SBd the defcendants of thofe nations who now have 
Hie beft knowledge of the power and meaning of 
words in thefe languages, underftand them fo to 
this day. It is conceived, this is a fufficient reply 
to all modern criticifms on this ground, againft the 
do&rine of eternal mifery." Does Mr. S. mean, 
lhatthe Hebrews and Greeks underftand the fu- 
ture punifhment of the wicked to be eternal, in the 
endlefs fenfe, merely from the force and meaning of 
the words ufed to fignify the duration of that pun- 
ifhment, or from fome other confiderarions ? if from 
the force and meaning of the words ; I would aft, 
whether the Hebrews understood the covenant of 
circumcifion to be everlafting, in the endlefs fenfe, 
from the natural meaning of the word olam> or its 
derivative? but that covenant has ceafed to be, for 
feventeen hundred years. How is this ? the word 
olam does not naturally fignify a duration without 
end ; or Mofes made ufe of a wrong word, in def- 
cribing the perpetuity of the covenant ; or the He- 
brews do not judge of the perpetuity of any thing, 
merely from the force of the word olam. If the 
word olam naturally fignifies a duration without end, 
Mofes certainly was unhappy in his choice of that 
word, to define the duration of the covenant of cir- 
cumcifion. The Hebrews are as fully perfuaded of 
the perpetuity of their covenant of circumcifion, as 
they are of the perpetuity of the future punilhment 
of linners. But if the Hebrews, with Moles at their 
head, are all miltaken as to the natural force and 
H h meaning 



meaning of the word ciant t in one'infiarrce 3 , they? 
raay be in others. 

If it be fa id that, neither Mofes nor the Hebrews 
may be miftaken as to the natural meaningof the? 
word olam and that, when it was applied to figni-* 
fy a limited duration, it was^afed in its figurative, 
&nd not in its natural meaning ; if this be fo, then* 
whenever the word olam is applied to define the du- 
ration of any thing, we mull determine, whether fe> 
be ufed in its natural, or figurative; endlefs, or Iim« 
ited fenfe, by the nature and circumftances • of tfre 
thing whofe duration is defined. And this is jufi? 
what I have faid before. I defire to know of what 
importance it is, in this controverfy, whether ths 
word olam naturally, or figuratively, fignify dura± 
tion without end ; where it is-, or mull be, conceded, 
on all hands, that, to determine its real prefent mean- 
ing, in every in fiance where it is -ufed, we muff com- 
fider the nature and circumliances of the fubjecf de» 
fcribed; If the word c/tfflihave not one fixed mean* 
ing, it is of no importance whether the meaning k 
ever has, be natural; or Sgurative, that I can fee. If 
others feel difpofed to contend about its natural and 
its figurative, meaning, they- may contend without 
me. All that I conuder of importance in the mat- 
ter, is, that the word olam has not one fixed, perma- 
nent meaning ; and that, therefore, whenever it is 
applied in the defcription of the duration of any ob- 
ject, the nature and circumftances of that object are 
s^er to be confuited, to find its real meaning* 



Tiiis being the cafe, I beg to kaow or what im- 
?portan::e Mr. S.'s ubfervation is, that the Hebrews 
*coriadered .the future punifhmenc of the wicked to 
be eternal, in the unlimited fenfe ? Or does he fun- 
pofethat Americans are fo ftupid and intractable, 
as to be entirely unqualified to confider the fubjt£b 
of future mifery ; and that, whenever this matter is 
to be inveftigated, we muft inftandy apply to (om^ 
of the circumciied race? 

This Teems to be his meaning. For, after having 
obferved that the Hebrews under/land the funifomerit 
dtfcribed to be -eternal \ and that they have the beft 
knowledge of the language in which that punifhmenc 
is defcribed ; he adds, It is conceived, this is a Suffi- 
cient reply to all modem criticifms -on 'this ground, a. 
gainfl ihedoftrine of eternal mifery. So that when- 
ever we are taken with a critical fit, concerning the 
doctrine of future mifery, we rnuft immediately ^ap- 
ply to a Hebrew phyfician for a cure. 

As to the Greeks, allowing Mr. S. to be perfect* 
•3y acquainted with the opinions, both of the ancient 
and modern Greeks, concerning future punifhment, 
and the meaning of the words aieon and aioonios..; 
the fame remarks which we made on the Hebrews 
might be fufficient heie. But to give- fatisfaclion 
to the reader, I will cite a few paflages in which 
thefe words are ufed. And I will endeavor to make 
toe matter intelligible to a mere ; £ngli(h reader. I 
stfU take fome of thofe paflages referred to by Mr, 
S.'frotR Dr. £. in which thefe Greeks are allowed 

felTf times 



fometimes to fignify a limitec!, at others, an unlimi$« 
ed duration. 

Matt. xii. 32, is the firft paffage referred to by Mr. 
S. from Dr. E. in which, he fays, the word 0,100% 
fignifies a temporary duration. The words are 

And whofoever fpeaketh a word againfl; the Son 
of man, it fliall be forgiven him ; but whofoever 
fpeaketh againft the Holy Ghoft, it mall not be for- 
given him, neither in this world, neither in the world 
to come." In this world 1 en toutoo too aiooni.^ 
Here the readier fees the Greek word aioon, render- 
ed world. Here Mr. S. after Dr. E. fays, it fig* 
nifies a temporary duration* But why not an eternal 
duration. Plainly, becaufe thofe two great and good 
men, Mr. S. and Dr. E. fuppofe that this world will 
have an end,-a-i~4eafl;, as to its prefent form. Then 
the nature of the ilibjecl:, in this inftance, determines 
the duration intended by the word aioon. 

Matt. vi. 13. is the firft paffage referred to by 
Mr. S. after Dr. E. in which, they fay, the word 
aioon fignifies an endUJs duration. The words are, 
* l And lead us not into temptation ; but deliver us 
from evil : for thine is the kingdom, and the power, 
and the glory, for ever." For ever ; eis tous aioonas. 
Here is the fame Greek word only now ufed in the 
plural number. And Mr. S. and Dr. E. agree that 
it mull; here fignify an endlejs duration. But why 
not a temporary duration, as in the other inftance ? 
If the word had a fixed meaning, whether it were 
natural, or figurative, temporary, or eternal ; this 
could not be the cafe. It would not fignify tem- 
porary. 



247 

porary, ia^ one place ; and endlefs in another. 

But fp it is ; it muft here fignify an endlejs duration ; 

though, juft now, it fignified a temporary one. 

Plainly, becaufe it is now found in anaicription of 
power and glory to the eternal God. 

Another inftance of the temporary fenfe of aioon 
according to i\}r. S. and Dr. E. is M alt* Xlli. 22 
39, 40, 49. In each qf thefe four verfes we fiad 
the word aioon and in each of them it appears to 
have the fame meaning. Verfe. 22. " He alio 
that received feed among the thorns, is he that hear- 
eth the. word, and the care of this world, and the de- 
ceitfulnefs of riches, choke the word, and he becom- 
eth unfruitful.'' Here the word aioon, which is 
rendered world, may have a temporary meaning. 
And if we alk, in this cafe, why it mull have this 
meaning ? the anfwer muft be, that this world will 
have, according to its nature^ or the divine determi- 
nation, but a temporary duration. A next inftance 
of the endlefs duration fignified by the word aioon 
is Matt. xxi. 19. " And when he faw a fig tree in, 
the way, he came to it, and found nothing thereon 
but leaves only ; and (aid unto it, Let no fruit 
grow on thee henceforth for ever* And prefently 
the fig-tree withered away." Let no fruit grow on 
thee henceforth eis ton aioona, for ever: But why is 
the meaning of aioon extended, in this inftance i to 
fignify perpetuity, or endlefs -duration ? plainly, 
that it is conceived by Mr. S. and Dr. £. that fruit 
would not be likely to grow on a ' fig-tree after it 

had 



Aad withered away. And no good naturdlift will 
<fceJ himfelf difpofed to controvert their opinion. 

At prefent, I cannot confider it neceflary for the 
reader's information, that I (hould proceed any far- 
ther in tracing the meaning of the word aioon. 

There is not a fingie inftance to be produced, -in 
tbe~who!e New Teftament, where this word is ufed, 
in which we muO; not have recourfe to the nature or 
circurnftances of the fubjecl mentioned, to fatisfy 
ourfelves, whether the wofd aioon mean a -temporary 
or endlejs duration. And after we have in this way 
fatisfied ourfelves as to its meaning, whether we call 
that meaning, its natural, or its figurative, meaning, 
is not worth a difpute. 'As the fubjecl; we areupor^ 
is the duration of future mifery, whenever the word 
•aioon, or its derivative aioonios, is applied to fignify 
t he term of the continuance of that mifery, we muft 
recur to the nature of the fubjecl:, to other confider- 
ations, or to other fcriptures, to fatisfy ourfelves what 
is its meaning. 

When we open Schrevelius's Greek Lexicon, and 
turn to the word aioon, we inftantly fee &vum 
ftculum, mundus ; all fubftantives which fignify tranf- 
ient things, given as its meaning, or true tranflation 
into Latin. The true Englifh of which Latin 
words, is, a period of duration^ an age, the world. 
Its derivative amnios, of confequence, muft fignify 
of or belonging to, a period, of duration, of an age, of 
the world, or -worldly, &c. Now, though the appear- 
ance is that thefe are the natural, genuine render- 
ings 



ittgyofthe-fe words ; and that the nature of the fub- 
jje& under conGderation, or other paffages of the 
author we confuit, mull divert the words from their 
natural and genuine, to- an accidental, adventitious*, 
or figurative meaning, whenever they, Ggnify d nra* 
lion without end ; yet, it any of my r brethren are j 
difpofed to think otherwife,. I feel not my f elf dif- 
pofedto contend umeafonably aboul the matter ; . as 
not conGdering it very material in the prefent fub- 
jeer. I may fay more of thefe words, hereafter, 
my examination of Dr, Edwards's anfwer to Dr., 
©hauncey, 

Mr. S. proceeds to a 2d remarks, p. gi. <c Anoth- 
er fa&, as certain as the former, is this ; that of all- 
the learned of all other nations, who have takers 
the greateft pains in acquiring a thorough knowledge 
of the Hebrew and Greek languages ; more than- 
nine hundred and ninety nine out of a thoufand^ 
have underftood the defcriptions-of the holy fciip- 
ture to mean eternal mifery. They have been as- 
learned, as perfevering in enquiry, as apparently 
honeft, as the few who have fuppofed differently.*' 
2> am really, furprifed at fuch a remark, at this? late,, 
enlightened, and inquiGtive age of the world. And,, 
if it had net proceeded from a gentleman of Con- 
necticut, I mould have been more furprifed ftilL 
When I reflect, on this remark of my^ brother S., I 
am inftantly tranfported, in imagination, to Rome, 
France, Spain, or into fome of the German ftates 5. 
and carried back alfo feven or eight hundred, years, 

in 



in the chronology of the world, I fit in my room in 
Europe* and am reading the ftern decrees of the 
fecond council of Paris, which condemned Alfharic, 
teacher of theology in that city, for his philofophical 
herefy ; or thofe, by which David De Dinanto, difci- 
pie of At marie, fhared the fame fate with his matter. 
Or I turn over the rhufty pages of the decree of the 
council of the Lateran, under Innocent the thirds 
which prohibited the ufe of all the phyfical and met- 
aphyfical writings of Ariftotle in the fchools ^ or of 
that which cenfured and condemned any one, who 
fhould hold or teach that the fun flood fiill, whilft 
she earth and other planets revolved round him. 

Does Mr. 3. really imagine, that the temporary, 
or- eternal, duration of the future puniQiment of the 
wicked, is a point *o be determined by majority of 
Voices, or vote of fome American ecclefiaftic coun- 
cil ? If hot, wherefore did he make fuch a remark ? 
As to the fact fet up in the remark, I fhould abfo- 
lutely deny it y if I were to confider the remark itfelf 
as worthy of any other reply than that I have given 
it. 

His third remark, if poffible, is more furprifirig 
than the other. Page 93, u A third fa6r. on this 
fubjeel;, is the following. That if eternal mifery be 
not afferted in the Hebrew fcriptures of the Old 
Teftament, and in the Greek fcriptures of the New 5 
then there are no words in thefe languages, by which 
abfolute eternity and duration without end can be 
ex-preffed." As > have already made fome obferva- 

tions 



tions on remarks of this kind,! (hall hz the more con- 
cife in my prefent obfervations. Every reader knows 
that, when a word is fome times ufed in one fenfe, 
and, at others, in a different ona, that word is called 
equivocal, or doubtful $ and that it does not, of lt- 
felf, readily convev to the mind the idea of its real 
meaning. This is the very predicament in which we 
find the Hebrew word olam and its derivatives ; and 
the Greek words aioon and aioonios. Thefe are, in* 
deed, the words the mofl: iignificant of abfolute eter- 
nity, of any Mr.S. has produced from the Hebrew or 
Greek fcriptures. But every reader fees, at once, that 
thefe words will never determine the point ; and for 
this very good reafon, that they are equivocal. 

If Mr, S. is really as unacquainted with the He- 
brew and Greek languages, as his remark, juft quot- 
ed, reprefents him to be, I am forry for him ; and 
efpecially, when I fee him undertake to criticife on 
Hebrew and Greek words. 

For the fake of the reader, I will mention one 
word only, in each of thefe languages, which invari- 
ably fignifies duration without end, or pofitive,abfo- 
lute eternity. jfehovah, in Hebrew, fignifies pofi- 
tive 3 abfolute, independent > eternal exifttncs. Akatalu* 
tos s in Greek, fignifies abfolute incapacity of dijfola- 
tion>feparation> or dejlruftion. Here now," are two 
words, the one Hebrew, and the other Greek, which 
fignify exiftence without end. With what truth 
Mr. S. made the remark, above, 1 leave to the reader. 
Mr. S., in a remark on p. 97, concedes, that the 
I i nature 



caiure of the fubjeel: under confederation, fa to de» 
terrnine the meaning of the duration fignified by the 
words aioon and aioonios ; and, at the fame time, af- 
fames one of the main points in controverfy as grant- 
ed. The remark is this, * In the folemn fubjeel 
which we are now considering, there is nothing to 
limit the words ufed, and turn them from their nat- 
ural meaning $ there is nothing in the nature of 
God, who governs the wniverfe ; nor in the nature 
of thofe created beings who have finned ; nor m 
the nature of fin<» and the words muft of courfe be 
sanderftocd in their natural fenfe." Natural fenfe* 
if this will be more pleafing to Mr. S. than acciden- 
tal or figurative, fenfe. If Mr. S. really be fuch a 
novice in this controverfy, as not to know that thofe* 
whom he calls univerfalifts^ ftrenuoufly maintain that 
there is a very confiderable Something in the nature 
©f God, of finners, and of fin, which will for ever for- 
bid the words aiecn and aieonios fignifying endlefo 
duration, when applied to the future punilhment of 
the wicked ; he certainly ought not to have written 
on the fubjefih If he did know this, he is inexcufable 
for writing in fuch a manner : Nor are we under a- 
ny extraordinary obligations to him, for conceding 
that the nature of the fubjcft muft determine the 
meaning of the words ahon, and aiooniss %. this isknowr* 
to our fchooKboys. No man can wonder, wh® ha& 
read Mr. S.'s rreatife on divine benevolence, that 
he iliould not think there is any thing in the nature 
®f Gcd 3 of finners, or of fin, to limit the duration of 

future 



»5» 

future pumfhment. In that part of his book, we 
have feen him affirm that fin and mifery are the ncczf- 
jary means producing the greateft glory and blejfed- 
ne j s of God and of his holy, intelligent kingdom. After 
this, who will, who can wonder, that Mr, S. fhould 
fee nothing in the nature of God, of finners, or of 
fin, to limit the duration of future punifbment ? if 
it fhould be fall mi tetl, by the repentance and con- 
verfion of finners, and the defiru&ion of fin, as that 
there fhould be no finner 0rfin in the univerfe ; on 
Mr. S.'s hypothefis, God and his holy, intelligent 
kingdom will experience a very considerable dimi- 
nution of glory and blefiednefs. But the perni- 
cious errorifts of the day, the Univerfalifts, are fo 
heretical as to believe, that it would conduce much to 
the honor and glory of God, and to the happinefs of 
the intelligent univerfe, if all finners were convinced* 
converts}, and made happy, and all fin for ever 
banilhed from the moral world ; and univerfal ho- 
linefs and happinefs mould thenceforth reign during 
a pleafurable immortality. 

Another obfervation Mr. S. makes, which re- 
quires feme notice. P. 102. ic It is known; that 
the heathen of every age and country, have had i- 
deas of happinefs and mifery, in tie iuvifible world 
fo which men go at death. They have had their 
good and evil deities ; demons delighting in happi- 
nefs, and others delighting in mifery. Many of them 
have defcribed the kinds of happinefs and mifer y, 
that will be experienced ; and the characters of 

thofe 



thofe who ate deflined to the diflFerent ends. They 
have alfo reprefented thefe two fiaies to he eternal." 
That the moft ancient and renowned heathen nations, 
the Perfians, Egyptians, Thracians, Greeks, Celts, and 
£ omans have entertained ideas of future happinefs and 
tnlkry ; that they have had their good and evil de- 
mons ; that they have deferibed the kinds of happi- 
nefs and mifery that would be experienced ; and 
the characters of thofe who would be happy or mif- 
erabie 5 all this is conceded to be the faft, and the 
truth of ancient hiftory ; but that thefe ancient 
heathen nations, above named, reprefented the two 
ftatcs of happinefs and mifery to be eter&al, is not 
conceded, nor is it tiue. Mr. S, ought to have 
more thoroughly inveftigated his fubjeft, before he 
wrote upon it ; or to have written with more caution 
and diffidence. 

To latisfy the reader that Mr. S. hath made a mif- 
taken affertion, when he wrote that the heathen nations 
reprefented. (be different future ft at es of happinefs and 
mifery to be eternal i f will produce a few fci aps of an- 
cient hi (lory. That I may be as concife as poffible, I 
will cue a few pafTages from Brucker's Hiftoria Grit- 
ica Phiiofophiae, by William Enfield, L. L. D. 

Voh i, p, 49, 50. " The religious fyflem of the 
M jgi was materially improved by Zorcafier. Piu- 
tarch, fpeaking of his doctrine, fays, Some maintain > 
that neither is the world governed by blind chance 
without intelligence, nor is there one mind alone at 
■the head of the univerfe 4 but, fince good and evil 
v v are 



2 5. 5 

are blended, and nature produces nothing unmixed, 
we are to conceive, not that there is one ftorekeeper, 
who, after the manner of an hoft, difpenfes adulter- 
ated liquors to bis guefts, hut that there are in na~ 
tuse two oppofite powers, counteracting each other's 
operations, the one accomplishing good defigns, the 
other evil. To the better power ZorOafter gave the 
name of Oromafdes ; to the worfe that of Arirnani- 
us ; and affirmed that, of fenfible objects, the for- 
mer mo ft refembled light, the latter daiknefs. He 
alfo taught that Mithras was a divinity who acted as 
moderator between them ; whence he was called by 
the Perfians, the Mediator." After reciting feverai 
fabulous tales concerning the good and evil demon, 
Plutarch, ftill reciting the doctrines of Zoroafter, 
proceeds; The fated time is approaching, in which 
Arimanius himfelf fliall be utterly deftroyed ; in 
which the furface of the earth fhall become a perfect 
plane, and all men fhall fpeak one language, and live 
happily together in one fociety. 

Here is a perfect mediatorial fcheme in miniature, 
A fupreme Dtky^ an evil Demon, and a Mediator. 
The fupreme Deity and Mediator finally prevailing 
over the evil Demon; taking mankind out of his 
hands ; ^novating the earth, and fitting it up for the 
pleafurable abode of the united, virtuous and happy 
fociety of mankind. The reader cannot fail of be- 
ing agreeably furprifed, at the great and flriking 
fimilarity between the ideas of Zoroafter and the 
two apoftles, St. Peter and St. John, concerning the 

new 



2§€ 

new heavens and earth, and the reign of righteouf- 
nefs. Here we nave the doctrines of one of the mo ft 
ancient and enlightened nations of the earth. What 
does the reader now think of Mr. S.'s affertion, that 
the heathen reprefented a future ftate of eternal 
mifery ? Certainly, the Perfians did not. 

We will pafs to the ancient Egyptians. After 
the hiftorian had given a recital of various opinions 
and theological notions of the Egyptians, he fays, 
p. 83, 84. €t The different nations concerning the 
ftate of the foul after death were probably held by 
different colleges of priefts, fome of whom were ad- 
vocates for the doctrine of tranfmigration, while oth- 
ers held, that the fouls of good men, after wandering 
for a time among the ftars, were permitted to return 
to the fociety of the gods. Or, the feeming incon- 
£ftency of thefe opinions may be reconciled by 
means of a conjecture, which naturally arifes from 
the doctrine, that God is the foul of the world, from 
which all things came, and to which they will return. 
According to this doctrine it may be conceived, that 
all fouls, being portions of the univerfal mind, muft 
« return to the Divinity ; but that fince different minds 
by their union with the body, are ftained with dif- 
ferent degrees of impurity ,it becomes neceffary, that 
before their return they mould pafs through differ- 
ent degTees of purgation, which might be fuppofed 
to be accomplifhed by means of fucceffive tranf- 
migrations. According to this fyftem, bad men 
would undergo the metempfycbofis for a longer, good 

men 



*57 

meti'foT a dorter period; and the Amenihes, or 
Hades, may be conceived to have been the region, 
in which departed fouls, immediately after death, 
received their refpe&ive defignation*. 

As the Egyptians held that the world was pro- 
duced from chaos by the energy of an intelligent 
principle, they conceived, that there is in nature a 
continual tendency towards diffolution. In Plato's 
Timoeus, an Egyptian pried is introduced, describ- 
ing the deftru&ion of the world, and arTerting tha£ 
it will be effected by means of water and fire. They 
conceived that the univerfe undergoes a periodical 
conflagration, after which all things are reftored ta 
their original form, to pafs again through a fimilar 
fucceffion of changes/' Thus we have the Egyp- 
tians firm believers in a univerfai reftoration. 

As the Ethiopians were a colony fiom Egypt* ws 
may well fuppofe that they received their religion, 
as well as morals, from Egypt. 

Under the name of Celts, may be included the 
Gauls, Britons, Germans, and Northern nations. 

Page loo, lot. H On the contrary Pomponius 
Mela reprefents the Celts as expe&ing to pafs, after 
death, into the invifible world. And this notion 
beft agrees with the authorites already cited on thi» 
fubjeQ:, and with the accounts which are given, by 
various writers, of the funeral ceremonies pracllfed 
in the Northern nations, particularly that of com- 
mitting to the funeral pile, or to the fepulchre, what- 
ever had been dear to the deceafed. It is alio moi} 

confonanl 



co,nfonant to the mythological language of the an* 
cient Edda, which every where reprefents the fu~ 
ture life, ss an affembly of good or bad men, in a 
fhte of reward or punifhment, and only fpeaks of a 
return to life, for the purports of reuniting the foul 
and body, after the foul has paiTed through a ne- 
ceffiry courfe of purification, previoufly to its ad- 
mi fTi on into the regions of the .happy. From this 
ftate of purgation none were to be excufed, except 
tifofe who had voluntarily expofed themfelves to 
death in battle ; and hence it was, that thofe who 
fell in war were deemed to have made a glorious 
and happy exit from life, whilft thofe who died in 
fkknefs were thought to have perifhed fhamefully 
and wretchedly. To thofe brave fpirits who died in 
battle, the gates of the palace of Odin w%re immedi- 
ately opened ; and they were to live in his hall 
(Valhalla) in the full enjoyment, of every thing 
which delighted them o# earth. Others, who had 
lived a pious, juft, and temperate life, and at laft di- 
ed by ilcknefs, were to be admitted, after the neceiTary 
purification, into Gimle, a bright and happy man- 
Con, where they mould live for ever : whilft they 
who had, in this life, been guilty of great crimes, 
(among which perjury, adultery, and aflaili nation, 
were reckoned the mo ft heinous) were to be con- 
figned to Hela, where they Ihould remain in pun- 
i foment till the twilight of the gods ; a term by 
which is denoted a general reftitution of all things, 
when after the burning of the world, a new period of 

exiftenco 



cxtflence will commence.'* Now, my kind reader, 
you have under your eve, at once, the religion of 
the Celts, comprehending the Gauls, Britons, Ger- 
mans, and the various nations of the North, 7 he 
Edda, their Bible, contains their religion. You 
here fee, among thefe nations, no idea of eternal 
mifery ; but on the contrary, their united belief of 
auniverfal reftoration of all things to Order, purity # 
and happinefs. 

The ancient religion of the Greeks, we have in the" 
writings of Orpheus, to this effecl:, p. 1 20, i$f t of 
the forementioned hiflory : u God, from all eternity, 
contained within himfelf the unformed principles of 
the material world> and confided of a compound 
nature, a&ive and pafli^e. By the energy of the 
a£tive principle, he fent forth from himfe lf, at the 
commencement of a certain finite period, all materi- 
al and fpiritual beings, which partake, in different 
degrees, of the divine nature. All beings proceed- 
ing originally from God, will, after certain purga- 
tions, return to him. The univerfe itfelf will be 
deftroyed by fire, and afterwards renewed.*' Ho# 
far were the ancient Greeks from believing in eter- 
nal fin and milery! How much more rational and 
confident theologians and religionifts Were they, thnn 
thoufands of Chriftians of the prefent age, though 
blefled with a revelation* which they boa ft in as com« 
ing from God ! 

The later Greeks, and the Romans, who adopted 
the Greek theology and philofophy, (till retained 

Kb *# 



2 Go 

the idea of a univerfal return of all inferior divini- 
ties, demons, and human fouls, to Jupiter, or the 
fupreme Divinity, or foul of the world. 

Pa^e 156, 157. 0 Portions of the etherial foul of 
the world being diftributed throughout all th« parts 
of the univerfe, and animating all bodies, hence a- 
rife, in the fy ftem of the Stoics, inferior Gods, or 
Demons, with which all nature is peopled. All 
thefe divinities they confidered as derived from the 
foul of nature, and as limited in their duration. 
Chryfippus and Cleanthes, fays Plutarch, taught 
that the heavens, the earth, the air, and the fea 8 
are fall of gods ; but that none of them are im- 
mortal, except Jupiter, to whom all the reft will 
at length return, and in whom they will lofe their 
feparate exiftence. Demons were divided by the 
Stoics into fuperior and inferior : the fuperior, 
thofe who inhabited the fun and ftars, which they 
confidered as Qttjias pfuibikas* animated fubftances % 
the inferior, human fouls feparated from the body, 
©r heroes. Illuftrious men, fays Cicero, whofe 
fouls furvive and enjoy immortality, are juftly ef- 
teemed to be gods, finee they are of an excellent and 
honorable nature/* 

Thus, my kind reader, I have given you feveral 
fcraps of ancient hiftory. You are, perhaps, more 
indebted to Mr. S. for them, than to me* I had no 
original intention to produce any thing of this kind, 
in the prefent work. But the affertions of Mr. $. 
induced me to review the hiftory of ancient na« 
' tions § 



tions ; as I was fully perfuaded that he rnuft be mif- 
taken* 

What fhould have tempted Mr. S. to hazard an 
affertion, fo entirely deftitute of truth, the reader is 
as capable of judging as I am. However, we have 
feen that the ancient Perfians, Egyptians, Ethiopi- 
ans, Thracians, Greeks and Romans, the Celts in- 
cluding the Gauls, Britons, Germans, and Northern 
nations of Europe, all believed in a future ftate of 
happinefs and raifery, reward and punifhment ; 
that fin and mifery would come to an end, and all 
rational creatures, as they proceeded from God, at 
firft, would finally return to him, and form one 
great and happy fociety. 

Our modern, narrow and contracted views of the 
divine fcheme of creation and moral government^ 
are not to be imputed to the ancients. Their ideas 
of the divine government of the univerfe, as they 
were far more extenfive and catholic, fo they were 
farmorjuft and confident in themfelves, as well 
as more honorable to the great Father of crea- 
tion. 

All the fcriptures produced by Mr. S. in fupport 
of the doctrine of eternal (in and mifery, I have 
confidered as objections againft the doctrine of uni- 
verfal virtue and happinefs. In the fame manner, 
I have hitherto confidered and treated his obferva- 
tions upon the adduced paffages of fcripture, and all 
thofe of importance which have followed. I have 
now about concluded what I fhaii fay in anfwer to 

Mr. 



%&2 

Mr. S/s direct proof of eternal rnifery. One thing 
more Mr, S, mentions., and feems to conflder as of 
weight, concerning the nature and conftitution of 
man, as attended by the pillions or hope and fear ; 
which, he thinks, are fa> more advantageoufly ad- 
drefftd, on the lyCum of eternal fin and mifery, 
than on that of eternal virtue and happinefs. 

Page 105. * ; It ought further to be confidered, 
that the minds of men are fo confrru&ed by the: 
Creator, as to be poweifully moved by addn.fiing 
the p&Hiuns of hope and fear. Thole who deny 
this, or who think it is a consideration of little 
W eight in the prefent inquiry, betray • great igno- 
rance both of fchemfelves and of human nature. 
Ti>ii5 is one principal mean, by which God governs 
jj>is univerfe of intelligent creatures. In order for 
this, there mufi be objects of hope and fear. And 
wetfind them in the conftruclion of nature ; in the 
fpecial difpenfdtions of providence; and we alio 
$pd them revealed in the holy Scriptures." On p. 
106, fpeaking of the Univerfaiifts, he fays, "Though 
they leave to us the objects of hope j they take a- 
way the oi '■] els of fear, and thefe are neceffaiy to 
be combined in the prefent flate, both for felf gov- 
ernment and for a public order/' 

It fee mis Mr S. allows, that Univerfaiifts have 
id: the motive entire, which is addrefled to the 
hopes of thcxhumaa heart; but that he charges 
them with taking away that which peculiarly af- 
fe£ts ijit feais or men. And,; in doing this he lup- 



if* 

pofes, they have removed a principal inducement to 
Celt government, and injured the interefts of fociety 
„:t i of public order. A heavy charge. It ought 
to nave been {uMtantially fupported. But not 
fpark of evidence, in fupport of this heavy 
charge, do we find ; nor the leaft attempt to*, 
wards producing any. But whether this be fair, 
ingenuous, and gentleman-like conduct in Mr. S. 
I freely fubmit to the reader to judge. 

HowLver, we will not be difheartened and faint 
in our mmds, on account of an unfupported charge. 
We may poffibly give fome fatisfaction to our fel- 
low citizens, and to the world, by endeavoring to 
&ow that the charge itfelf is unjuft and unfounded. 
According to the lyftem of Univerfalifm, God is the 
Father and tne friend of all his creatures. He loves 
the human race ; and has fo conftru&ed his fcheme 
of creation and moral government, as to admit the 
holinefs and happinefs of every fon and daughter of 
Adam. And, by the introduction of a mediatorial 
plan of providence, he hath infured the final virtue 
and happinefs of all men, in perfect confiftency 
with his own higheft glory, and the greateft felicity 
of all virtuous beings. 

On the oppofite fyftem, God is the father and the 
friend of all virtuous beings, and of all the elect a- 
oiODgft; mankind. He loves the elect ; and hat fa fo 
conftructed his fcheme of creation and moral gov- 
ernment, as Co admit the holinefs and happinefs of 

his 



04 

his ele&, And, by the introdu&ton of a mediatori- 
al plan of providence, he hath infured the final vir- 
tue and happinefs of all the elecl ; and, at the fame 
time, hath left a great, if not the greateft, part of 
mankind, to be eternally finful and miferable, for 
his own greater! glory and bleffednefs, and the great* 
efl glory and bleilednefs of his holy intelligent king- 
dom. 

Now, I aik the reafon and feelings of mankind, 
which fcheme of creation and providence reprefents 
God in the beft light, that which includes, and is 
defigned to render virtuous and happy, the whole 
human race ? or that fcheme of creation and provi- 
dence, which excludes, and never was defigned to 
fender virtuous and happy, a great part of the hu- 
man race ? 1 afk again, which fcheme of creation 
and providence is bell calculated, in its own nature, 
to induce mankind to love, and fear, and ferve God ? 

That God, who hath excluded millions of millions 
of bis rational creatures, in one fingie fmali prov- 
ince of his dominions, from virtue and happinefs, to 
all eternity, cannot be loved. According to the 
bed ideas mankind are capable of forming of juftice, 
re&itude, and mercy ■; this is unjuft, wrong, un- 
merciful. At the fame time that the mediatorial 
plan of providence holds out the certainty of the 
eventual falvation of all men, it pofitively proclaims, 
that," he that believeth and is baptifed fhali be fav- 
ed : and he that believeth not fhall be damned." 
It is the invariable language, even of that €< grace of 

God 



2% 

God which briogeth falvation to all metV that we 
tnuft " deny ungodiinefs and worldly lufts, and live 
foberly, and righteoufly, and godly in the world fo 
that no man has the leaft right to expect to be hap- 
py, before he is virtuous and holy ; but mull be 
miferable, fo long as he is vicious. 

If we cannot confider God as dealing perfectly 
right, and with kindnefs and mercy towards all his 
creatures ; we cannot love him ; and if we cannot 
love him we fhall not fo fear hiro, as to be induced 
to obey him. If fo, diflblutenefs of manners, difor- 
der, and every fpecies of vice will prefently prevail. 

A reflection Mr. S. made, in the [2d part of his 
book, whilft treating on the divine benevolence, con- 
cerning a loofe fenfe of that word benevolence, was 
then referred to this part of my examination, to be 
confidered as an objection againft univerfa! falva« 
tion. The reflection was this, " This loofe fenfe of 
the word will be very agreeable to ftnful minds, and 
hath a fatal tendency to fix them in the fecurity of 
death." 

Mr. S. lets us know what he means by this loofe 
fenfe of the word benevolence, p. 114. " Benevo* 
lence applied to the divine character, in the loofe 
fenfe that many ufe the word, means the fame as 
that all creatures will be made happy/* This is the 
loofe fenfe of the word benevolence, when it is fo 
explained, as to fignify that God is fo benevolent a# 
to will and intend the falvation of all men. This is 
the cornpofitton of the word which is very agtee&bie 

tv 



265 

to wicked minds, and hath a fatal tendency to fix item 
in the fecurity of death. 

If any do&rine really tends to licentioufnefs, it is 
an objection againft it. But thofe whoufe the word 
benevolence, in what Mr. S. is pleafed to call the 
loofe fenfe of it, arc far from allowing that their 
fenfe of the word tends to licentioufnefs. 

The reader, undoubtedly, recolle&s that, in the 
fir ft part of this work, I prefented him with two 
fchemes of creation and moral government of men. 
The firft of thofe fchemes is that which Mr. S. ef- 
poufes. The other, that which we confider to be 
the true one. I could almoft be willing to refer 
the two fchemes, without any comment, to the judg- 
ment of the reader ; to determine which of them has 
the evil tendency. And, were I fatisfied of the 
good judgment and impartiality of the reader, I 
Ihould have no hefitation at fubmitting them as 
they are. But as it would be a great ftretch of char- 
ity, to fuppofe that every reader is both judicious 
and impartial, I am free to make a few obfervations 
on the bad tendency which is fuggefted. And here, 
Mr. S., I hope, will permit me to take into con(ld« 
eration the tendency of his fcheme of divine benev- 
olence, as well as the other. 

The firft inquiry, concerning any fyftem of doc~ 
trine, ought to be, is it true ? If it be true, we need 
not give ourfelves great anxiety about its tendency* 
or confequences, as no truth has, inks nature, a bad 
tendency. Evil minds may pervert and abufe truths, 

eveo 



267 

fcve'fi the moft facred. But the tendency of truth, 
and the tendency of the perverfion of truth, are 
Very different things. 

That God, of his infinite mercy, through our Lord 
Jefus Chrift, hath made ample provifion for the ref- 
toration of all men to virtue and happinefs 5 and 
that, in the refult of the divine mediatorial plan, 
all men will, in fa6fc> be made virtuous and happy ; 
this is the divine benevolence, according to the 
loofe fenfe of the word^ as Mr. S» is plea fed to call 
it. 

That God, of his infinite mercy, through our Lord 
Jefus Chrift, hath made fufficient provifion for the 
virtue and happinefs of all men ; but, as he never 
defigned the virtue and happinefs of all, fo, in the 
refult of the divine mediatorial plan, a part only will 
be made virtuous and happy, and the reft will be 
left to fpend a finful and miferable eternity in hell. 
This is the divine benevolence in the reftrained 
fenfe of the word ; which Mr. S. thinks is the true 
fenfe. 

According to the loofe fenfe of benevolence, God 
is good unto all, and his tender mercies are over all 
his works, in the moral and fpiritual, as well as nat- 
ural meaning. According to the ftricl; and reftrain- 
ed fenfe of benevolence, though God caufes the fun 
to rife on the evil and on the good, and fendeth rain 
on the juifc and on the unjuft ; yet he entertains nd 
defign that the evil and the unjuft fhall ever be 

L I made 



made good and juft, or ever ffiare in the fpirkua! 
and eternal bleffing of the gofpel kingdom. 

In one fenfeof the word benevolence, God is the 
Father and the friend of all men, confiders and 
treats the whole race of Adam as his children j de- 
figns to mske them all virtuous and holy, and final- 
ly to collect- them all together, in one harmonious 
and happy fociety* In the other ferife of the word 
benevolence, God is the Father and friend of the 
ek£i only ; and the fe he deigns to make virtuous 
and holy, and finally to collect them together in 
heaven 3 where they will be happy for ever : leaving, 
the refl deftitute of efficacious grace, ; to perifh in 
their fins to all eternity. 

In one fenfe of tjhe word, the virtue, holinefs, and 
Bappinefs of the whole human race will redound to 
the higheft declarative glory of God, and the fu- 
preme bappinefs of his intellectual and moral king- 
dom. In the other fenfe of the word, the eternal 
fin and mifery of millions of millions of mankind, 
produce, as necefTary means, the greated glory and 
bleflfednefs of God, and of his holy intelligent 
kingdom. 

I need to proceed no farther, in contrafting the 
two very different "meanings of the word benevolence* 
The difference is infinitely great. Our buGnefs is 
to inquire which of thefe fenfes of the word benevo- 
lence has the evil tendency, 

Here, my kind reader, I will appeal, not to your 
pafTionsj but to your reafon. According to one fenfe 

of 



;tff the word benevolence, God is repre Tented as hav- 
ing made, and originally intended, you for viitue 9 
Jiolinefs, and happinefs. In the other, God is rep* 
.relented as having made, and originally intended, 
you for. eternal fin and mifery. Which reprefenta- 
tion appears to be the moft juft ? In which does 
God appear to be the moll juft, and good, and glori- 
ous ?, Does it appear to you to be juir, that God 
fliQuld have called you from an eternal fleep in non- 
entity, where you lay, innocent as himfelf, and, by 
an irrenftabie a® of .omnipotence, impofe exigence 
upon you, that you might fin and fufferto all eter^- 
nity ? Is .this reconcilable with your belt ideas of the 
infinitely perfect rectitude o£ God. 

Satan tempts men to fin, and, in this way, occa- 
sions their fuffering, Eat Satan never made any 
man to be finful and miferable. "Whereas, accord- 
ing to one fenfe of the word benevolence, God 
made millions of millions of human creatures with 
exprefs defign that they Should be eternally finful and 
miferable ; that he might be glorified, and his holy 
intelligent -kingdom made happy. 

Does it give you a mod noble and fublime idea 
of the wifdom, power, and goodnefs of God, that 
he, hath fo conitruded the natural and mora] fyfJ 
tern of the unjverfe, that he could not enjoy the 
"igheft glory, nor his virtuous intellectual creatures 
mpreme. happinefs : unlefs a great part of h^ :%*" 
telleflual cteatures fhould be eternally finful and 
piifeiable ? does this give you an idea of a moft a- 
r - amiable 



miableand mofl: glorious character ? does this chat* 
after of God attract your efteetn and veneration ? 
do you love and adore it ? 

The facred fcripture tells you, that God is good 
unto all. Was he good to you, when he called yon 
out of nothing into being, to be eternally refera- 
ble? the fcripture tells you, that God is love. 
Was it an acT; of love, to give you cxiftence, upon 
the hard condition, of enduring eternal mifery ? do 
you fee reafon to love, adore, and obey that God 
who hath fo conftru&ed the fyftern of the univerfe 
as to make it necefTary that you, with millions mul- 
tiplied by millions, of your fellow creatures, fhould 
be eternally finning and fuffering, in order that he 
may be glorified, and a part of his intelligent crea- 
tures be made fuprernely happy ?> 

But why need I urge this matter any farther ? it 
is irnpoffible, in the very nature of things, that any 
man mould entertain the lead veneration for fuch 
a character of God, as this fenfe of the word benevo- 
lence gives him. And, if a man can have no ven- 
eration for God, he cannot obey him with any more 
generous difpofition, than that with which the 
wretch labors who is chained to the oar for life, or 
the condemned criminal in the mines of Peru or 
Potofi. 

In the other fenfe of the word benevolence, you 
are led to the contemplation of fuch a fyftern of 
creation and moral government, with fuch a media- 
torial difpenfation annexed, as comprehends every 

individual 



2; t 

individual Ton and daughter of Adam, tenders the 
virtue and happinefs of them all, and will finally 
preient thern all before the throne of God with ex- 
ceeding and eternal j$y. 

On this plan of creation and providence, you feel 
grateful to your divine Creator, that he gave you 
exiftence. You cordially thank him for your in- 
tellectual and moral powers ; and that he hath de- 
figned you for immortality. You fee your God to 
be ju ft and good. You feel caufe to love hirn with 
flip re me affection ; and you obey him with great 
and increafing delight. Such views of our Maker, 
and of his impartial regard, and univerfal benevo- 
lence to all mcVy as his creatures, the works of his 
hands, his children, have a mod direct and power- 
ful tendency to induce all men to love God, and o- 
bey him with alacrity and cheerfulnefs. The good* 
nefs of God leads to repentance. Repentance and o- 
bedience are the natural effects of divine goodnefs, 
on every ingenuous mind. 

But on the plan of partial election, and eternal 
mifery, there abfolutely can be no motive, no en- 
couragement, derived from eternal confederations, 
to love God, to repent of fin, or to obey the gofpel. 
Unlefs a man knew that, he was one of the favorites 
of heaven ; and that his name was written in the 
Lamb's bock cf life ; what auurance has he of for- 
givenefs or repentance ? or that his obedience wi<l 
meet with divine acceptance ? the number of the e* 

ItQ, and of thereprobale, was determined fiom all 

eternity, 



eternity, and cannot be iscreafed or ditninifihed. 
The eleQ'Only were given to ChrilL He died few 
them, and for none elfe. Perfectly futile and in- 
fignificant, therefore,, are all the exertions of «meri 
upon fuch a fcheme of providence as this. If a 
man be elected, he will certainly be faved ; and if 
he he not ele&ed, he will certainly be damned. 
What efficacy then can there be in a man's reading, 
prayer, meditation, and attendance on divine ordi- 
nances, with reference to his future ftate ? all thefe 
things can be -of no fe'r vice to a reprobate. And 
no man, on the plan we are combating, knows that 
he is not a reprobate. A man, therefore, is at am 
utter uncertainty, and left in eternal doubt, of what 
compiexienjhis future^ftate will be, whether happy 
<or miferable and mull remain in doubt, till the 
general judgment. 

It is in vain to tell a man that, if hs believes, ana 
is baptized) he Jhall be faved. No man, who is en- 
dowed with common fenfe, will believe any fuch 
thing, though he be told it ever fo often, and ever v fo 
folemnly. Goto a prifon, with a pardon in your 
hand from the prince, and tell the rebels, that their 
prince hath determined to pardon fome of them 
and to execute the reft. Tell them alfq, that who- 
foever of them mall repent of their rebellion, and 
Teturn to their allegiance, fin 11 be pardoned and 
received to favor. Would they confider this gen- 
eral and indefinite invitation to repentance and re- 
turn to duty, as ccnfiftent with the declaration that 



& part of them only xvcte to be forgiven, and the 
tfeft to be abfolutely executed ? would they not 
have reafon to fuXpetit the whole, as a piece of du- 
plicity and impofuion ?' the text in St. Mark, " He 
that believeth and is baptized, fhall be faved : and 
be that believeth not fhall be damned is palpa- 
bly inconfiflent with a partial election to eternal 
life, A fyftem of religion To apparently abfurd and; 
contradictious holds out no motive to repentance 
or amendment of life. So far is this fyftem of re- 
ligion, from encouraging men to abandon vice and 
praaife virtue, that it tends directly, and in its very 
nature, to the abfolute neglect of all religion* 
There is no motive held out, as derived from any 
confederations of a future ftatcv to "diffuade men 
from the piadlice of any vice, or the perpetration of 
any crimes whatever. If a man be elected, he will 
be faved, though he cheats and fteal, and (wear, and 1 
rob, and murder, every day of his life. I well 
know that electionifts, and advocates for eternal 
mifery, do not allow this inference from their doc- 
trines ; but this does not prevent every man of 
common fenfe from feeing it to be juft. And,, 
though we ought not to diftrefs curfelves about the 
life which evil minds may make, of doarines that 
are certainly true ; yet, if any .doctrine naturally 
tend to licentioufnefs, as that of eternal mifery and 
partial eleaion to life, mod certainly doe?, we may 
well fufpeft the truth of that doctrine: A man, 
who holds the doarines of partial eleaion, and or 

thef 



teh eternal tnifery of a great part of the human racCp 
certainly ought to be among the lafl men in the 
world, to complain of the evil tendency of any 
do&rine whatever. For no doctrine that came 
from Romej in company with thatj can poftibly 
have a more fatal tendency. 

Tell a man, that it is the eftablifhed fyftem of 
the univerfe, that men {hall be punifbed eternally, 
for mere temporary crimes ; and this for the higheft 
glory and blefTednefs of him who formed this fyf- 
tem, and the greateft good of his holy intelligent 
kingdom 5 and, if he be entirely deftitute of preju- 
dice and prepoH-filon, he will not believe it. 

This doctrine hath ever been fatal to the fuccefs 
of all miffions from Rome, either to the eaftern or 
weftern Indies. This iame do&rine hath prevented, 
more than any thing eife, the fuccefs of all our mif- 
fions among the natives of America. 

The Indians of the eaft or weft, never enter- 
tained the idea of eternal mifery, till they were 
taught it by chriftians, either of the Fopifti or Prot- 
eftant church. And no wonder that they have 
generally refufed a religion, which represents the 
God of the univerfe in fo unjuft and forbidding a 
light. 

Such mocking reprefentations of Ghriftianity 
have made thoufands of infidels and atheifts. Had 
the religion of Jefus been juftly reprefented, as the 
facred writers have left it, as a fyftem of divine be- 
nevolence, defigned and calculated to make all 

men 



5 75 

sn£n virtuous and happy; Bolingbroke, Voltaire, 
and their companions, would never have undertak- 
en to crujh the wrctcb> or deftroy Chriftianity. Or, 
if they had, they would have been unfucceis- 

fni< 

A doctrine that never was, nor ever will be recon- 
ciled with any moral perfection of God, or with a- 
ny natural divine perfection, except power, can 
never be fo believed by a man of plain common 
fenfe, as to have any good practical influence upon 
him. The doctrine of eternal torment is fo incon- 
fiftent with the character of the Father of creation, 
fo contrary to reafon, and fo fhocking to human 
feelings, that it is very ftrange any man of reading 
and reflection fhould ever believe it. 

And it is my real opinion, that this doctrine is 
not believed by one fifth part of thofe who under- 
ftand it in America. And this is a fubftantial rea- 
fon why it has fo little practical influence, that it is 
lb fbocking that it cannot be believed. This doc- 
trine of eternal torment has been preached in the 
church for near thirteen hundred years. Long e- 
nough to make a full expetiment of its effect. Had 
it been preached in the earliefl age of Chriftianity, 
the Chriftian religion would never have been re- 
ceived in the world. This doctrine would have 
been an unanfwerable objection againftthe reception 
of Chriftianity among the nations. But when it 
was feen and known that the benevolent author of 
Chriftianity fervently prayed to his Father, when 

M m he 



27^ 

he was about doling his public mintftry, for the woddll 
And when St. Paul, who was the great apoftie of 
the Gentiles, preached the do&rine of univerfal ref- 
toration in the mod explicit terms, and wrote par- 
ticularly to the Romans, that God had defigned, 
through Jefus Chrift, to extend his faring grace, not 
only as far as the ill efFecls of Adam's fin had been 
or would be, extended ; but even to caufe his grace 
fo to abound, as tofaveall riisn from all taeir psr- 
fonal fins, and prepare' them ail for a happy reign 
in eternal life : And when this apoftle declared, in 
the plained and mod pofisive terms, that Jefus 
would retain the mediatorial kingdom; till every en- 
emy of God's moral government, and of human 
happinefs, was deftroyed': and when he directed 
that prayers fhould be made for all men becaufe 
this was acceptable with God our Saviour, who would 
have all men to be faved : So catholic and benevo- 
lent a religion made its way among the Gentiles, 
and, in a few years, overfpread the whole Roman em* 
pire. 

Had our Saviour, or his apoftles, taught that 
God made a great part of mankind on purpofe to 
be the eternal objects of his vindictive juftice, and that 
they might forever fin, and forever fuffer, for his glory, 
and the happinefs of his el eel? both Jews and Gentiles 
would have fpurned at Chriftianity, and it tnuft 
have died in its infant date. All the reafoo, and el - 
oquenceof St. Paul would have failed to perfuade 
a Jew, a Roman, or a Greek, to embrace Chriftiani- 
ty, 



m 

ty^ if he had taught the doctrine of eternal torment. 
And, at this day, there is nothing that fo disfigures 
and difihonors the Chriftian religion, in the view 
of judicious and impartial men, as this doctrine. 

The mind that is enlightened and impartial fees, 
at once, the inconfiftency and abfurdity of the doc- 
trine of eternal mifery. Such a mind cannot be- 
lieve that God had any motive in creating man v or 
any other intelligent creature, but to communicate 
happinefs. But, if the doctrine of eternal mifery 
be v true, fuch a mind as readily fees that God 
mull have had a very xliffe rent motive in view, in 
making man, from that of communicating happi- 
nefs, even to communicate mifery, and that to all e- 
ternity. Such a mind cannot reconcile this idea of 
God with the fcripture affertion, that he ij good un- 
to all, and that his tender mercies are over all his 
works ; nor with this, that God ii love. Our beft i- 
deasof the divine juftice and goodaefs muft be giv- 
en up ; orthe fcripture conlidered as contradictory ; 
or the doctrine of eternal torment muft be falfe. 

And nine tenths of mankind, rather than fub- 
mit to the labor and trouble of examining far 
into thefe things, will either renounce, or treat, all 
religion with perfect indifference. Thus the doc- 
trine of eternal torments has a direct tendency to 
fettle men down in fatal fecurity. AU men who 
are judicious and impartial, and all who are bleiTed 
with plain common fenfe, will prefently determine 
that it is much wifer to renounce the doctrine of ex- 
ternal 



278 

ternal rrnfery, than to give up the jufiice and good- 
nefs of God, or the con&ftency of the fcripture 5. 
and the greateft: part of the reft of the Chnftian 
world will foon turn deiRs and atheifts. This will 
be the effect of the reftrained fenfe of the word be- 
nevolence ; and to this effect it has a ilrong and 
natural tendeney. 

The love of God and the love of man, expreffed 
in its various fruits and effects, makes up our whole 
duty in the world. The love of God is expreffed in all 
the duties of piety and devotion, both public and pri- 
vate. The love of man is expreffed in all the acts and 
duties of juftice, kindnefs, and mercy* So far 
is that benevolent plan of God, which is defigned 
to effect the real virtue, holinefs, and happiaels of 
all men, from tending to irreligion, or iicentioufnels 
of manners, that it encourages> and gives life and 
vigor to every expredion and exercife of this divine 
virtue cf love to God and to mankind. 

When we conflder that our kind and beneficent Cre- 
ator hath given us a rational, moral, and immortal na- 
ture, with direct intention that we fhould be virtuous, 
religious, and happy ; that he hath introduced, into 
his moral government of men, a gracious difpenfa- 
tion of providence, with exprefs defign to infure the 
holinefs and happinefs of all men ; and that this dif* 
penfation of providence is committed into the hands 
of a Mediator who is nearly related to our great and 
good Creator, and to us; a perfon fully able and 

moil 



379 

rnoft happily difpofed, to conduct every part of his 
gracious adminiftration, foas to anfwer, in the mofl 
perfect manner, the benevolent defign of his Father, 
in the final holinefs and happinefs of the whole hu- 
man race : there is nothing wanting, either to com- 
plete our obligation to God, or to excite us to ex- 
prefs our love to him, in every ac"l of pious devotion, 
both in private and public. 

When we reflect on what God hath done and 
defigned for us, we cannot fail to love him, as our 
duty is, with all our heart, and with all cur foul, and 
with all our mind, and with' all our (irength. 

The love of God to us, has this kindly efFecl: up- 
on our minds, to excite our mod ardent affection 
for him. This falls happily in with the apoflle's idea, 
We love hint, becaufe he firfl loved us. When, in the 
family, or a retired apartment, we take up God's 
holy word, we confider it as the revelation of our 
kind Creator, our Father in heaven, and our eternal 
friend, containing the hiftory of his love and mercy 
towards us and towards the world. With what di- 
vine and enraptured pleafure fh all we perufe the fa- 
cred leaves of that bleffed book ! And, when we ad- 
drefs our Maker in prayer and praife, in the family, 
or the clofet, we addrefs the benevolent author of our 
beings, who gave us exiftence, that be might commu- 
nicate happinefs to us. This idea of God will 
give us humble and holy boldnefs at the throne of 
his grace, and a divine afTarance that he will gra- 
pioufly confer upon us, all thofe temporal favors 

lyhich 



00 

which will be beft for us, and all thofe (pixkml 
bleffings which will promote our virtue, improve ou* 
moral natures, and prepare us for future and eternal 
happinefs. Surely, he who hath defigned our na* 
tares for immortality and happy life, and given his 
Son to die for us, that v/e might live forever, will 
not withhold from us any good thing. With .what 
joyful and allured hope may we addrefs fuch a God, 
and pray to fuch a Father and friend ! The duty of 
prayer will beco me a mo ft fweet and pleadable du» 
ty. And how natural and eafy will be the duty of 
praife and thankfgiving 1 We praife him, the benefi- 
cent author of our natures, for the goodnefs, and 
mercy of his nature ; and we thank him for our 
exiHence, and for all our rational and moral powers, 
and for the glorious profpecl; of immortality and e~ 
ternal happinefs. The thought of divine benevo- 
lence, and the exuberant goodnefs of our maker, 
makes the private duties ef prayer, and praife, and 
thankfgiving, an eafy and delightfome employ-* 
ment. 

And, when we go up to the houfe of the Lord, 
and unite with the worshipping arTembly, to offer our 
pravers, our praifes, and our thankfgivings, in the 
facred place where God hath recorded his name 5 
with what divine affurance of audience and accep- 
tance, may we offer our united requefts to heaven, 
and afk our Father there, graeioufly to confider our 
earthly ftate, and to accommodate his goodnefs and 
mercy to all our circumftances ! 

And 



Aftd at the recollection of divine benevolence and 1 
Adeeming love, how rriuft our hearts be enkindled 
and enraptured, and how will the facred flame enter 
into our praifes and tnankfgivings, aiid warm and an- 
imate all our public devotions ! 

And how confidently and cheerfully may we truO: 
in God, for every needful earthly good, and for ev- 
ery heavenly blefting ! Amidft the darkeft fcenes of 
life, and the mo ft prefling cares, and forrows, trouble^ 
and ffl cl^ons of this mortal ftate, we may call all our 
burthens upon the Lord, for we know that be caret h for 
us. He who made us to be eternally happy, wili 
furely take the beft; care of us in this fliort prelimi* 
nary ftate, fupport us under all its trials and tempta- 
tions, and make every thing we experience here 
work for our good. God's care of us is that of an 
indulgent Father. If he corrects us, it is in meafure, 
if need be, and always for our good, that we may be 
partakers of his holinefs. 

Our joy in God, on the prefent fyftem, may be 
clear, cheerful, and uninterrupted: Once fure that 
God made us to be happy, and that the conduct- of 
the gracious fcheme of our redemption and final fal- 
vation is in the beft hands, we may rejoice with py> 
mfpeakable and full of glory . No temptations, for* 
rows, or troubles can be fufScient to interrupt our 
joy in God. For we know that He is our Father'^ 
though Abraham be ignorant of us, and Jfrael acknowl- 
edge us not. We may, in times of greateft dark* 
nefs and trouble, fay with the prophet, "Although 



2^2 

the fig-tree fhall not bloflbm, neither (ball fruit be in 
the vines ; the labor of the olive fhall fail, and the 
fields (hall yield no meat; the flocks (hall be cut off 
from the fold, and there ihall be no herd in the 
flails : Yet we will rejoice in the Lord, we will joy 
in the God of our falvation^' 

Our hope is alfo encouraged, on this benevolent 
plan of God. If our Creator made us to be happy* 
he is both able and faithful,, and will therefore ac- 
complish, all the good word of his grace. Our 
hopes cannot exceed the divine benevolence, or the 
largenefs and richnefs of redeeming grace in Jefus 
Chrift. 

Our faith may alfo be abfoiute and unimbittered 
with any doubt. We need not to hefitate with re- 
gard to our final falvation ; this is as certain as God 
can make it, by his word, his oath, and our own ex- 
perience, in the gift of Chrift and the gofpel. 

And, that we (hall befaved in the next (late of ex- 
iftence t is owing to our good improvement of our na- 
tures in the prefent* under the aids of divine grace, 
and amidft a variety of means, and a profufion of 
facred bleffings. That our next (late will be happy 
13 juft. as certain as our good ufe of the prefent. 
And no man can eafily be in doubt, how he ufes the 
prefent life, or what moral and religious improve- 
ment he makes* So that no man need to doubfc 
what his next (late of being will be. And no man 
can doubt of his final happinefs. That, on the pref- 
ent plan, all chriftiansmay fay with St. Paul. <c For 

I 



I know in whom I have believed, and am perfuaded 
that he is able to keep that which I have committed 
tonto him againft that day." 

Thus our private and public piety and devotiori 
are encouraged, on the prefent theory of divine be- 
nevolence. Aifo our faith, and hope, and love, and 
joy are all perfected, and carried to their higheft de- 
gree of exercife and excellence. 

Let us now go over to the other fide of this im~ 
fcortant queftion, and contrail this rational and con* 
fifteht, charming and delightful theory of divine be- 
fcevolence, with the irrational and inconfiftent, darM 
and difireffing theory of eternal mifery. 

On this theory, we addrefs, both in the family^ 
the clofet, and the public alTembly, a God who hath 
made innumerable millions of rational creatures, ca- 
pable and defirous of eternal happinefs, on purpofe 
to make them eternally miserable. We now ad- 
drefs a being, who could not be fupremely glorious 
and bleffed himlelf, for fo conftrucl a univerfe of in- 
tellectual beings* as to make fome of them happy i« 
the higheft degree, without awaking an infinite mul- 
titude of rational beings from non-entity, and giving 
thofe perfect innocents a finful and miferable eter- 
nal exiftence ! Our piety and devotion, our faith, 
and hope, and love, and joy, are all damped at 
once. An impenetrable mift, a horror of unuttera- 
ble darknefs, now refts on the divine character, and 
on all the works and ways of God. With anxious 
hearts and trembling lips, we addrefs a God, who is 
N n fa 



**4 

fo myfterious, fo unaccountable, fa dreadful, in bb 
mature, and in all his dealings with man. We carina 
not pray ; we know not how to pray. If we fmite 
on our breads, and cry, Lord, be merciful to us Gn- 
ners ! We cannot do this in faith ; for we know 
not whether we are the appointed heirs of glory, or 
veffels of wrath, brought into exiftence, by the un - 
folicited and irrefiftible aft of God, for deftru6Uon. 
We cannot, we dare not, praife God for our exif- 
tence, until we know whether it be deflined to eter- 
nal holinefs and happinefs, or to eternal finandmiC- 
ery. If to the latter^ we cannot praife and thank 
God for our being ; but mufi> forever lament the fa- 
tal hour, when the fovereign fat of the Almighty 
caufed us to be. If to the former, we are certainly 
curfed with endlefs doubt and uncertainty, through 
all this life. Nothing but the day of general judg- 
ment can difclofe our fate, unlefs we may expect 
fome new and- particular revelation. AH that hath 
been hitherta revealed is, that God defigns to fave 
fome of Adam's race : but who they are, is a fecret 
wrapt up in impenetrable daiknefs, and known only 
to God. So that, on this plan, we are deprived ab- 
solutely, of all juft ground of faith, or hope, or joy. 
And how it is poflible, angels cannot tell, that we 
fhould love a God, fo cruelly unjuft and unmerciful, 
as to give, or rather, impofe a finful and miferable 
sternal exiftence, on creatures who certainly could 
<aot deferve any cvil> previous to this fovereign a& 

of 



of omnipotence, but were as innocent as their Crea- 
tor himfelf. 

I fee not, I folemnly declare, in the prefence of 
Cod, how, upon the plan of eternal mifery, we can 
ever exercife faith, or love, or hope, or joy, or truft. 
All piety and devotion, with every religious fenti- 
ment of the human heart, are gone, and are for ever 
unfounded, on fuch a plan. But this is not all. It 
as not enough for this horrid plan of eternal mifery* 
to deflroy all piety, and every devotional fentiment 
of the human heart. It deftroys ail humanity alfo. 
If we cannot love God, on this plan, we certainly 
cannot love man. Can it be our duty to love a fel- 
low creature, whom God hates with an implacable 
and eternal hatred ? The Bible directs us to be mer~ 
ci/uly as our Father in heaven is merciful. According 
to the plan of eternal mifery, God has no mercy or 
pity for infinite millions of fouls that he hath made. 
If we, therefore, have no pity or mercy for one half 
of our fellow creatures, we are but following the ex- 
ample our heavenly Father hath fet us. If God 
have mercy on any of our co-evals, as we know not 
who they are, I cannot fee how we can be merciful 
to any fon or daughter of Adam, without a fpecial 
revelation, delignating thofe whom God hath chof- 
en as velTels of mercy ; for I fee not that we can be 
under obligation to love whom God hates. Thus 
companion, pity, love and mercy cannot be, on the 
fyftem of eternal milery, till we receive a new reve- 
lation from heaven, 

'St. 



p85 

St. Paul gives commandment, that prayers mi 
Jupplications, with thankfgivings, he made for $11 men 5 
and he renders a very good reafon for it, that it is 
acceptable to God our Saviour, who will have all me% 
fo befaved, and come to the knowledge of the truth. 
According to the doctrine of eternal mifery, thi§ 
text ought to be read one of thefe two ways, " that 
pray ers, &c. be made for all men ; for this is good 
and acceptable in the fight of God our Saviour, 
who will have Jome men to be faved ;** or thus " that 
fupplications, prayers, Sec. be made for Jome men 5 
for this is good> and acceptable in the fight of God 
pur Saviour, who will have f owe men to be faved.' ■ 
The firft reading will palpably contradid the apof- 
fie, and be inconfiftent with itfelf. This read* 
ing cannot, therefore, be admitted. The fecond 
reading as palpably contradicts the apoflle's defignt 
and is entirely ufelefs to us, until we hear again 
from heaven, to know who they are that God our 
Saviour will have to be faved. For, according to 
St. Paul 3 we rnuft pray for none but thofe, whom 
God our Saviour will have to be faved. But I 
need not to multiply contradictions and abfurditie§ 
upon this wild and frantic plan of eternal mifery. 

This plan absolutely deilroys all piety and all 
charity ; and fubverts the whole fyflem of religion 
and morals. Never again let it be faid, I pray, for 
the honour of God, and the good of mankind, that 
the loofe fenfe of the word benevolence, which 
means the fame, as that all men /hall be faved, is 

Wry 



287 

very agreeable to carnal minds, and tends to fx wen 
in the fatal fecurity of death. It is now, i preiume, 
evident to every candid reader, that this Iooie fenfe 
of the word benevolence, affords us the only fyftem, 
upon which we can fupport either piety or human- 
ity ; the love of God, or the love of man. 

If we give up this plan, and fuhflitute that of 
eternal mifery, farewell ail piety and devotion ; a- 
dieu forever to faith, and hope, and love, and joy, 
and truft in God. We are inftantly difcharged 
from every pious and every fociai obligation. We 
can, in the nature of things, exercife no love, nor 
pity, nor mercy for our fellow creatures ; for our 
God, on this plan, has no pity, nor love, nor mercy, 
nor even juftice, for innumerable millions of immor- 
tal foul* which he hath made. 

I believe the reader muft grow impatient of the 
long confideration which I have given to this ob- 
jection againfl: the doctrine of umverfal reftoration 
to virtue and happinefs, that it hath an ill tendency. 

Having now confidered Mr. S.'s icripture evi- 
dences of eternal mifery, as objections againfl uni» 
verfai falvation,and finifhed this of ill tendency, I 
fiere clofe my third parto 



PART 



PART FOURTH. 



A kind and generous addrefs io the clergy and people cj the 
United States. 

Y brethren and fellow citizens, you are fenfi- 
ble that religion confifts of two parts, theory, and 
practice. The theory of religion refpects the knowl- 
edge of God and of ourfeives. The knowledge of 
God comprehends the information he has been 
pleafed to give us of his exiftence, attributes, and 
the moral government of mankind. And this 
moral government which God exercifes over 
mankind, contains that wonderful difpenfation of 
providence, the gofpel, or good news. Some 
wrong definitions of the divine attributes, and 
fome corruptions of the gofpel make up the prin- 
cipal corruptions which obtain in the theory of re- 
ligion. The gofpel, you are fenfible, is confidered 
by many, as a difpenfation of grace and mercy de- 
igned to effect the holinefs and happinefs of a part 
of mankind only, leaving the reft in a ftate of fin 
and fuffering, which will never know an end. Oth- 
ers fuppofe that the gofpel is a difpenfation of grace 

and 



arid mercy defigned to effe& the holinefs and bap- 
pinefs of every fon and daughter of Adam. Tbofe 
who limit the benevolent defign of the gofpel dif- 
penfation, fo define the attributes of God, as, in their 
view, to reconcile them to fuch limited defign of the 
gofpel difpenfation. Thofe who extend the be- 
nevolent defign of the gofpel* fo as to make it good 
news unto all people, think they cannot fo define ths 
divine attributes, in any confiftency with truth, as 
to reconcile them with a lefs extenfive defigri of the 
gofpel. Thofe alfo, who limit the defign of the gof- 
pel, think they find fuflkient warrant for this ►limi- 
tation, in the declarations of the gofpel itfelf. On 
the other hand, thofe who extend the defign ©f the 
gofpel, think they find the mo ft ample evidence o£ 
this extent, in the declarations of the gofpel itfelf. 
This is the true and undifguifed flate of fa&s, fo far 
as I under (land the fubjeel;, 

I frankly declare to you, my fathers and brethren, 
and my fellow citizens, that I feel myfelf difpofed 
to extend the divinely benevolent defign of gofpel 
grace and mercy, in fuch manner, as to include all 
the children of Adam. Nor can I poflibly under* 
jftand any definitions of the divine attributes, or in-~ 
terpretations of the declarations of the gofpel itfelf, 
upon any other fuppofition of the extent of gofpel 
grace and mercy. For this theory of the divine at- 
tributes and moral government, and extent of gof- 
pel grace and mercy, I am willing to write, to 
preach, and to converie,. fo long as I live, and (hall 



be able to ufemy peri and tongiie. At the fanie 
time, I moil cordially wiffa, fo far to participate that 
divinely benevolent fpirit, which gave birth to th€ 
"gofpel difpenfation, as to exercife patience and char- 
ity towards all my brethren and fellow citizens, who' 
may differ from me. 

In my obfervations on Dr. Edwards's publication^ 
I fhall take up the fiibjecl; on a much larger fcale, 
than I have now done, and give it a full difcuflion. 
Mr. S.'s theory of the divine benevolence, and 
fcripture proof of eternal mifery, I have endeavored 
to refute. How far i have fucceeded, the public will 
judge. I freely acknowledge, that the inconfiften- 
cies and abfurdities of Mr. S/s theory of the divine 
benevolence, and eternal mifery, appeared to me fo 
many and fo flagrant, that I may have expreffed my- 
fell, fometimes, a little too liberally about them. 
But this I fay, that I give the reader liberty to con- 
fider as expunged, every fentence in my book, that 
candor and chriftian charity may juftly interpret as 
too unkind and fevere. For I pofkively declare, 
that I have a high veneration for the character of 
my brother Strong, and really fuppofe that he thinks 
he is doing God fervice. The light in which our 
Maker views us, and our prefen^ and future defti- 
nation under his government, comprehend thafi 
knowledge of ourfelves, which the theory of reli- 
gion conveys. According to the do&rine of eter- 
nal mifery, God views a great, if not the greateft, 
part of the human race h now plunged into a ftate 

of 



29* 

of (in dnd mifery, from which no difpenfation of his 
government is defigned to deliver them. This part 
of the human race is now in a ftate of fin and mife- 
ry ; and, their deflination is, eternally to remain in 
that ftate. Many of you; whom I now addrefs* 
both minifters and people, undoubtedly hold this 
to be the true theory of religion. Will you be kind 
enough, my Fathers, Brethren, and fellow-citizens, 
to help me oyer fome difficulties, anfwer me fome 
queftions, and trace with me fome confequences de« 
ducible from fuch a theory of religion. 

Merely for the fake of concifenefs, we will calk 
thofe who are deftined to be delivered from a fin« 
ful and miferable Hate* and made happy to all eter- 
nity, the elecl; ; and all the reft, reprobates. My 
difficulties, queftions, and confequences are fo nu- 
merous that I ftuli not, in this place, pretend to ar- 
range them in any critical method, but beg leave 
to mention things as they occur to iny mind. 

On the theory of eternal mifery, is creation a real 
benefit to the reprobate ? I allow he has finned, 
and that he ought to fuffe) ; I do not fay, eternally. 
But if the reprobate have finned, and ought to fuf« 
fer j this does not alter the nature of my queftion. 
The queftion is this, whether creation be a real 
benefit to the reprobate ? 1 prefume, there is not a 
perfon in America, who is capable of underftanding 
the queftion, that will anfwer it in the affirmative. 
No one will, or can, fuppofe, that an endiefs exif- 
tence in fin and mifery is a real bent fit. Any man 
O o would 



would prefer inftant annihilation, to a (fate of cn'S* 
kfs milery. But this is the awful ftate to which 
numberlefs millions are deftined, according to the 
prefent theory. If exiftence be not a real benefit 
to the reprobate^ I would afk again, whether, any 
thing the reprobate experiences, under the divine 
government, be a real benefit to him ? By a real 
benefit, I mean fomething whereby the reprobate 
may meliorate his condition, fo as to render his ex- 
igence better than non-exiftence. To allow this^ 
would be a contradiction in terms; It would be to 
affert that the reprobate was^ and was not, a repro- 
bate, in ths fame fentence. So that it is a livings 
eternal truth, that the reprobate, neither by his ex- 
iftence, nor by any thing he expediences under the 
divine government, receiver any benefit from his 
Creator. This granted, or proved, I alk again 9 
what obligations the reprobate is under to his Crea- 
tor ? He has plainly received no benefit from him. 
Obligation originates from fome benefit, or favor, 
received. But the reprobate has received no bene- 
fit, no favor, from the hands of his Creator. He 
is, then, abfolutely under no obligations to him. 
Thus a great part of mankind, upon the prefent 
theory, are entirely difcharged from all obligations 
to God. This granted, or proved, I alfc again, 
whether the reprobate be capable of committing fin- 
againfi his Creator ? As fin is a tranfgreflion of the 
few i and the law is an obligation to duty ; and the 
reprobate is under no obligation ; the reprobate 

cannot 



cmnot fin. Thus the reprobate is at once liberated 
from all obligation to his Creator and from all lia- 
bility to fin. 

Have I gone too faft ? Is there afingle ftepin the 
reafoning miftaken ? If there be, it is the firfl flep, 
that the reprobate has received no favor frorn God. 
If this be not true, I wifli it may be fhown that the 
re-probate has received fome favor from God, who 
has deftined him to a finful and miferable eternal 
exiftence. If this cannot be fhown, as I prefurne 
it cannot ; every ftep in the train of reafoning is 
true, confequently $he renal* is, that the reprobate 
cannot fin ; a degree of perfection that no one of 
the elect ever arrived at in this world. Jf this con* 
clufion be juft, as I (hall prefurne it is perfectly fo, 
that the reprobate cannot fin, I affc my fathers and 
brethren in the miniftry, how they canjuftify the 
manner of their public addreffes ? You generally 
direct them to faints and finners. Now, if there be 
#ny reprobates in your congregations, they ought 
not to be addreffed as finners $ for this good reafon, 
that they cannot fin. And yet, I fufpect you con* 
iider the reprobates as ,among the number of* the 
greateft finners you have to addrefs. All this is per- 
fectly wrong ; and your addreffes illy founded. 
On the theory of eternal mifery, your congrega- 
tions ought to be divided into elect and reprobate ; 
and your finners are only to be found ainongft the 
elect, And ail your exhortations to duty, and dif- 
luafives from fin, ought to be addreifed to the elect; 

becaufe 



m 

becaufe the reprobate are under no obligation to^ 
duty, nor are they capable of finning. On the the- 
ory of eternal mifery, your predeceiTors in this chrh% 
tian mmiftry, the apofties, miscalculated their ad- 
drefL-s, in the fame way that you do. To give 
a fpecimen or two. §t. Faui to the Romans, fays, 
• * Among whom are ye alfo the called of Jefus Cbrift $ 
To all that be in Rome, beloved of God, called to be 
faints : Grace to you and peace, from God our 
Father, and the Lord Jefus Chrift. sa Were there no 
reprobates among the profeflbrs of Chriftianity afc 
Rome ? or did St. Paul really make fo great a mif- 
take, as to call reprobates beloved of God y and to 
confider them as called to be faints, and entitled to 
grace and p£ace from God our Father, and the Lord 
Jefus Chrift ? This manner of addrefs to the church 
at Rome, on the theory of eternal mifery, is a dtffi- 
culty I cannot get over without help. 

There is as great a difficulty in St. Paul's addrefs 
to the church at Corinth. " Unto the church of 
God,which is at Corinth, to them that are fan&ifi- 
ed i^i Chrift Jefus, called to be faints, with all that 
ery place call upon the name of Jefus Chrift 
our Lord, both theirs and ours : Grace be unto 
you, and peace, from God our Father, and from 
the Lord Jefus Chrift. 9 ' I aflc whether there wer^ 
any reprobates in the church at Corinth ? One 
member of this church, we find, was guilty of inceft 
and married his father's wife. If this man was a 
reprobate St. Paul treated him extremely wroag* 

bojh 



?95 

jboth firft and laft, Firft, in calling him fanfttfied 
in Cbrijt Jefus , and declaring of him that he was cal* 
led to be a faint, A reprobate can neither be fanc- 
tified in Chrift Jefus, nor called to be a faint. Sec- 
ondly, St. Paul treated him very much out of char- 
acter in commanding that he fhould be delivered 
to fatan for the defrruttion of the fitfh, that the -f fir it 
might be faved in the day of the Lord Jefus. What I 
a reprobate come within a pofiibiiity of falvation ! 
A reprobate guilty of fin, in marrying his father's 
wife! We have jufi; demonftra ted that a reprobite 
cannot fin. I cannot get over thefe difficulties 
without help. There certainly were no reprobates 
in the churches of Rome and Corinth ; becaufe St. 
Paul fays of them all, without any exception, that 
they were called to be fainis. Was a reprobate ev- 
er called by the gofpel to be a faint ? Could he 
accept the call ? If he could not, why vyas he called ? 
W hat propriety, or juliice, or goodnefs, or mercy, 
could there be in his call ? If he could accept the 
call, there are not, nor ever were, any reprobates in 
the world. Here are many queitions, and many 
difficulties^ which I am unable to anfwer, or fur- 
mount, on the theory qf eternal rnifery. 

The holy icriptures affirm, that ) % God is good unio 
all t and that bis tender mercies are over all his works. 39 
I defire to Jcriow how he is good to the reprobate ? 
flow do they experience his tender mercies ? Is it 
<in acl of goodnefs in God to give a rational and im- 
mortal exiftence to a creature, whom he had pre- 

yioufly 



y ion fly reprobated, and defined, to eternal mifery ? 
Is an endlefs exigence, in fin and mifery, the effe££ 
of the tender mercies of God ? Or are the repro« 
bate excluded, and not comprehended in the word 
all, when it is faid God is good unto all ? Are they 
alfo not considered as any part of the works of God ? 
when it is faid that pis Under mercies are over all bis 
works ? My fathers, brethren, and fellow citizens, 
are (fcefe things no difficulties with you ? or, if they 
are, how do you get over them, and arrive at perfect 
faxisfadion of mind about them ? Are you blefle4 
with fo comprehensive a view of the works and 
ways of God, as to fee darknefs to be light 5 appar« 
ent contradictions perfectly agree 5 apparent falle- 
hood to be real truth ; and evident abfurdity to be 
feclifled reafon ? Have you arrived at fo fublime 
a height, as to look down with fovereign pity, upon 
thofe flow, dark, and dubious ways, in which your 
terreftrial brethren labor to inveftigate truth? If fo, 
pray cpndefcend, for once, to inftrucl; a poor, weak 
brother, though he be, for the prefent , on the turf, 
and confined to the laborious methods of fearching 
after truth, fuch as reading, meditation, and 
prayer to the Father of lights. Pray, let me know 
how God is good to him. who, from all eternity, was 
doomed to endlefs mifery ? and how his tender mer- 
cies are expreffad towards that man, who is deftined tq, 
lie in the lake of fire, with the devil and falfe proph- 
et, fo long as God Shall exift ? Goodnefs is a jiifpo- 
fition to communicate good* Mercy is active pity P 



M 

6r a : difpofitioa to afford relief to the miferable. 
Goodnefs and mercy in God, if he be good and 
merciful to thofe who were born to lie in hell to 
all eternity, are fo different, in their nature and 
definition, from what are commonly called good** 
riefs and mercy among men, that they agree very 
exa&ly with the beft ideas we are able to form of 
Ifhe moll implacable malevolence, and cruel irjuf- 
tice. 

To fay that the reprobate are free agents ; have the 
means and the day of grace, and mifufe them all; 
and that their day of grace is over at death, and 
«6od will then ceafe to be merciful to finners for- 
ever; is no folutioti of thefe difficulties, no anfwes 
to the queftions. To fuppofe that all men, by 
fome good ufe of their moral agency, and of the 
means, and day of grace, as it is called, may fo pu- 
rify their hearts, and improve their nature^, as to 
become qualified for happinefs, is entirely to give 
up the idea of reprobation; And, if this be given, 
up, the fole reafon there is to think, that any men 
will be eternally miferable is, that they are not 
qualified for happinefs in this life. But as the idea 
of reprobation is now given up, the pretence that 
finners will not repent beyond the grave, or that 
God will not forgive them, if they fhouid repent,, 
are without all foundation. So that, if the do&rine 
of reprobation be given up, the do&nne of eternal 
mifery mull go with it ; and then all men may bet 
faved, and there is an end to the controverfy. In* 

deed. 



£9§ 

deed, the fact truly is, that the popifti tenet of rep- 
robation muft be given up, or it will be pall ail hu-~ 
jfnan art, to make thofe pafTages of fcripture fpeak 
truth, which I mentioned above ; that Goi is good 
unto all, and that his tender mercies are over all his 
works And if the tenet of reprobation be no long- 
cr hoi den, there can no longer remain any fubjecl 
of difpute about the falvation of all men. But this 
1 do not expect to fee done in my day, though I 
Lope, and pray, that it may be foon done ; yea, I 
firmly believe that truth, which was before eiror, 
will live, when error fhaU be no more. Then the 
doctrine of partial election, or reprobation, with 
other aBfurdities, which have disfigured Chriftianity 
for ages, will difappear before the light of facred 
truth, as a mid before the riling fun. My fathers 
and brethren, who believe and often preach the 
doctrine of eternal mifery, muR have liad thefe 
quefiioris occur to your minds, how are the eternal 
fin and mifery of unnumbered millions reconciled 
with the divine character ? What could be a mo- 
tive with God, to admit fo dreadful arid horrid a 
difpenfation into his fyfttm of moral government ? 
Have you ever, by juft reafoning, or by plain paf- 
fages of fcripture, fatisfied your minds with the ro- 
tation of thefe queftions ? I was early taught to be- 
lieve in eternal mifery. And, in' the firft years cf 
my miniftry, I made and preached feveral fermons 
on the fubjecl: of future and eternal mifery ; and, like 
a novice, or fimpleton, thought I had ellablifhed the 

poinfr 



299 

boint beyond all contradi&ion. Bat, if the Span- 
ifh Inquifition, or the Britifh Starchamber, had 
treated thofe juvenile labors as I have done, I flhould 
nave complained of perfecution. I have burned 
them. 

Eternal mifery is an infinite punifhment. Sin, 
therefore, to render fucha punifhment ju ft, muft be 
an infinite evil. But fin, being the action of a finite 
creature, cannot be infinite. Will you fay, that 
the m^jefty of the Being a gain ft whom fin is com- 
mitted, gives fin its infinity. Then, give me l^ave 
to fay, in my turn, that ana6fc of obedience is infi- 
nite alfo. Obedience has equal reference to God, 
as difobedience. If one be infinite, why not the 
other? The argument will prove too much. It 
cannot be a good one. Indeed, it is an inadmiflible 
folecifm, to fay that infinity is predicable of any 
aclion of man. But, to inflict an infinite punifh- 
ment on a finite crime, is palpably unjuft. Eter- 
nal mifery, therefore, is a method of government 
God never will adopt. If you have no better topic,* 
whence to borrow your argument, for the juflice 
of eternal punifhment, than the infinity of fin, you 
cannot long keep yourfelves in countenance, un- 
lefs it be by numbers, and maintain fuch a doc- 
trine* 

And, if eternal punifhment be not reconcilable 
with the juflice, no man will undertake to reconcile 
it with the goodnefs, of God, or with any other divine* 
attribute, 

P p As 



S 5 ^ 

As to the motive, which could exerts the diving 
being to admit fuch a difpenCation of providence 
into his fyllem of moral government ; it cannot 
be any view to his own glory, or the happinefs of 
any of his creatures. By the glory of God, here,, 
trmft be intended the illulirious difplay of the divine 
attributes, But^pray, what attribute cf God is il- 
Juftriouily difplayed in th&eternal mifery of finners? 
It is a method of government that is dernonftrabiy 
unjuft. And, in the very face of it, it is lb bungling 
and awkward a method of government, that infinite 
wifdom will never admit it. What fliould we fay 
of the mechanic, who could not conftruct a machine^ 
without leaving fome important wheel or fpring 
palpably out of place, and difordered ? Sin and mif- 
ery, moral and phy ileal evils, are the greatett evils-: 
and diforders in the univerfe. And can you feri- 
ouily believe that God will admit their eternal con- 
tinuance ? It is an eafy matter to account for their 
introduction, and temporary continuance i but for 
their eternal continuance, I defpair of ever feeing 
any rational or confident account. 

To make a defeclible creature, if, at the fame 
rime, the methods of divine government be fuch, 
as to fupply all the defects of that creature, and to 
place him in fuch circum fiances as wilr certainly, 
in the event, render his cxiftence a real benefit, or 
fil effing to him ; may be confidered as perfectly; 
juft. But on any other fuppofition, to make a de~ 
feSible creature, would be unjuft and cruel. Ac- 
cording 



2j$* 

^orditigly, before man was created, the mediatorial 
plan of providence was concerted, a Mediator pro- 
vided, a lamb flam from the foundation of tks world* 
and every thing adjufted to admit the introduction 
of a defe&ible order of intelligences, and to render 
Tuoh an event a real bkffing to thofe intelligences 
themfelves, an illuftrious difplay of the divine char- 
acter, and a final good to the univerfe. In this 
way, and under thefe exifting cireurriftances, I con- 
ceive, God admitted fin into the {yftem, and faid, 
Let us make man. And, when we confider the mat- 
ter in this light, the whole myftery of the introduc- 
tion of moral and phyfical evil, and their tempora* 
ry continuance in the fyftem, is' explained and juf* 
tified. But to make one individual defefbble crea- 
ture, to place him in circumftances that will render 
his exigence no bleffing, but a cude, and to leave 
him without remedy in thofe circumftances, would 
be the higheft injuflice to that creature; and can 
never be admitted as the acl; of God. 'Confequent- 
Jy, eternal mifery is no part of the plan of God. 

But, though it can never be admitted, that eternal 
mifery will be conducive to the divine glory, it may 
promote the happinefs of the righteous, That it is 
the divine defign to continue (in, and mifery in the 
univerfe, to all eternity, to promote the happinefs 
of the righteous, is a mere conjecture, without the 
lead countenance from rea Ton, or fcripture. Men 
have firft determined that the torments of hell will 
t>e eternal. Then, as their minds revolted at the 

horrid 



horrid idea of eternal mifery, they caft about fo| 
fornething to juftify fo Clocking a method of govern** 
ment. And, as nothing appeared to promife fair- 
er, than the glory of God, and the happinefs of the 
righteous ; thefe were eagerly embraced an reafons 
of the divine conduct, in perpetuating fin and mife- 
xy in the univerfe. But here lies an infurmounU- 
ble difficulty in my way, that God hath never once 
intimated, that he would promote the eternal hap- 
pinefs of fprne, by the eternal mifery of the reft of 
mankind. That the eternal mifery of a great parfc 
of mankind mould be a revealed truth, as is pre- 
tended, and that no reafon fhould be given for fo 
adonifhiog a method of government, is unaccounta- 
ble. This, however, fs the fact. The glory of 
pod, and the happinefs of the righteous, have never 
yet been affigned by God, as the reafons of this con- 
duel. As to the glory of God, in the eternal mifc» 
ery of fome part of mankind, it hath been confider- 
ed. And, when we confult our natures, we find 
nothing to juftify the fuppofition, that the eternal 
milery of the wicked will be a fubjee"l that will af- 
ford happinefs to the righteous. Man is naturally 
fympathetic, pitiful, companionate. The fight of 
human mifery gives very uneafy fenfations, hurts 
our feelings, and difturbs our enjoyment. The re- 
flection, that a fellow creature deferves what he 
f offers, does not prevent the operation of fympathy 
and companion. Who ever faw a wretch capitally 
panifhed, without the greateft emotions, even though 



lie died by the hands of juftice ? Our nature is 
fuch that we cannot feel happy, whilfl we fee, or 
Jcnow, that others are miferable. And' thefe tender 
feelings of our nature are encouraged by our relig- 
ion. We are exhorted and commanded to re fern - 
ble our Father in heaven, in ktndnefs love and mer- 
cy. I wifh to know, whether going to heaven will 
entirely diveft us of humanity ? Will every delicate, 
tender, fyarfpathetic fentirnent die in our breads, fo 
foon as we fhail reach heaven, that world of eternal 
love? Will charity aifo expire in heaven, with eve- 
ry other tender paflpn ? In order to fatisfy our- 
felves fully, that the eternal mifery of our fellow 
creatures will be a mean qf promoting our happinefs, 
we ought to be quite certain that heaven will extin- 
guifh every fpark of humanity within us. 

It has been faid, if not written^ that the faints in 
Iieaven will look down into hell, and, beholding 
the execution of divine jufiice upon thofe miferable 
inhabitants, will rejoice, and feel an increafe of real 
happinefs. If this will be the fa£i, heaven cer- 
tainly mull be filled with a kind of faints entirely 
unknown in this world, $efides, there is fome- 
thing here fuppofed, that never will, or can be true. 
That the faints in heaven will behold the execution 
of divine juftice, in the eternal fufFerings/ of the 
wicked. Eternal mifery hath been dernonftrated 
to be unjuft. So that the faints in heaven can 
never fee the jufiice of God in the infliction of eter- 
nal mifery. But we will, for a moment, make the 

fuppofition, 



fuppofition, that the eternal mifery of a part of the 
human race is a neceffary mean of promoting the 
happinefs of the reft. Does this economy appear to 
to agree with the character of infinite wifdom, un* 
bounded goodnefs, and almighty power, which we 
unitedly afcribe to God f Does it not appear unac- 
countable that infinite wifdom, influenced by un- 
bounded goodnefs, and aided by almighty power, 
{hould not have xonftru&ed a univerfe in fueh a 
manner, as to admit the greateft happinefs, without 
requiring, at the fame time, the greateft mifery I 
That God could not make fome creatures fupremely 
happy, without making others fupremely tniferable ! 
An unbiaffed mind will certainly meet with diffi- 
culty in believing this, and greater ftili in accounU 
ing for it. Where is the man that would not pre^- 
fer annihilation, to happy exiftence, at the expence 
of the eternal mifery of one of his fellow creatures ? 
If that wretch, inhuman fliape, can be found, he 
deferves the execrations of all living. He is a mon- 
fler, and not a man. 

On the theory of eternal mifery, you fee the juf • 
tice of God eternally facrificed, his goodnefs blaf- 
phemed, his wifdom reproached, his power reduced 
to weaknefs, and his whole chara&er/as Creator and 
governor of the univerfe, mod ftnmefully vilified. 
This, my fathers, brethren, and fellow citizens, is 
my idea of the matter. You may think otherwife 5 
I once did. And, that 1 once thought otherwife, I 

afcrifcg 



iff 

afcribe wholly to the prejudices of education, cxam« 
pie, and authority. 

But I will dwell no longer on this gloomy dif- 
frefling fubjedi of eternal mifery. Let us turn ou? 
eyes to a more bright and luminous profpeft. 
Come, afcend with me to the top of Pifgah, and let 
us command a large and ravifhin£ profpeft of the 
promifed land. Jehovah faid, Let us make man* 
This is enough for me, to know that my exigence 
was the refult of the divine will. Bv this a& of his- 
will, in giving me exigence, my God made my life, 
my fafety, my eternal welfare his fpecial charge*. 
N.o fatal harm can ever befal me. If I fin, ray 
God will correct me. And, if I repent, he certain* 
ly will forgive me. He had no inter eft to (erve in 
creating me, but my happinefs. My happinefs^ 
then,,, will be the object of all his difpenlations of 
providence towards me, during the whole of my ex* 
iftence. And as my Creator hath made a world of 
men, they are all his care, equally with myfelf* 
The a£l of creation was a folemn engagement, on 
the part of the Creator ; a covenant, which he will 
never revoke, to tender forever the happinefs of all 
his creatures. 

God knew when he made man, that his nature 
was dtfe&ible, that he would abufe his liberty, and 
fall. Ample provifion^ therefore, was previoufly 
made, in the gracious, mediatorial difpenfation oB 
providence, for the intiodu&ion of juft fueh a de<=» 
feciible creature as man, and juft fuch an- event a> 

his 

t 



0 

his fall, into the univerfe.' So that Adam was crea- 
ted. under the Gofpel difpenfation. Accordingly 
no fooner did that event take place, which was fore- 
, feen and provided for, man's fall, tfean the gracious 
economy was difclofed, and the feed of the woman 
brought into view, who, at the head of the difpen- 
fation of grace, Ihould eventually deftroy every ill 
efccli of the apoftacy. In this firft intimation of the 
gofpel fcheme of re$oration, we fee, in embryo, 
every feature of a complete reiioration of mankind 
to virtue and happinel?. The ferpenfs head fhall 
Be bruifed. His works/ which were fin and deaths 
fhall be totally deftroyed. Under this fame econo- 
my of grace, which was revealed to Adam and Eve, 
we were born. And the fa ere d perfon at its head, 
hath received from his Father, a fulnefs of gifts and 
grace, completely fufficient to conduct all its affairs, 
and to bring all his fons to glory* On this plan of 
univerfal benevolence, we confider all men as our 
brethren, as we have one Creator, one Father in 
heaven ; one Mediator between God and us, the 
jman Chrift Jefus j one faith, of prefenf grace, and 
future glory ; one baptifm, the fame feal of the fame 
covenant of univerfal love. Now, #e have infinite 
©ccafion to praife God for his goodnefs, in the gift 
of e^ifience, and to confirder ourfelves as under con- 
ilant and growing obligations to love him with fu- 
preme affection 5 and to fear, and truft, and ferve 
iiim, with ever increaling delight. We love him be* 
tauft he JirH kved us. On this broad plan of be- 
nevolence, 



Sjevolence, we are filled with faith, and hope, and 
|oy. We enter on the duties of piety and devotion, 
both in private and public, with the rnoft lively- 
fervor and cheerful zeal. On this theory of divine 
benevolence, every fecial duty will be difcharg- 
ed with punctuality and kind affection, fince we are 
led to view all men as heirs of the fame glorious in» 
heritance, immortal happy life. We fee our God 
to be juft, as well as benevolent and merciful, and 
we are ambitious to imitate his juftice, and to be 
kind, benevolent, and merciful as he is. A firm 
foundation is now feeri for piet y± virtue, and every 
duty of focial life. And the goddnefs of God alliire^ 
and entices us to cheerful obedience. 

We confider ourfelves, and our coevals* as placed 
here in a ftate of trial and difcipline. We have ma- 
ny enjoyments, intermingled with many natural, 
and fome providential, evils. But, on the whole, & 
ftate proper for the cultivation of virtue, the im- 
provement of our natures, and our preparation for a 
higher ftate, of much greater purity and perfection. 
And we enjoy the fupreme pleafure of coniidering 
all the methods of divine providence, and all the b- 
vertures of divine grace, as defigned and calculated 
to promote our real good* our advances in purity 
and holinefs here, that we may be advanced in hon- 
or and happinefs hereafter : That if Goi affile!: and 
chaftife us, it is a neceffary difcipline* which will re- 
form and amend us, improve our faith and patience, 
O a wean 



. : 

wean iis from this world, and .attach us to heaved 
and immortality,. And, when we look beyond the 
prefent fcene, and take a profpccl; of the heavenly, 
as Mofes, on Pifgah, did of the earthly,; Canaan ; 
hnw loft in admiration at the great and glorious e*» 
vents which God will Bring into exigence/ in favor 
of mankind. For tfiofe who are wife, and virtuous* 
and holy, and ufeful, in the prefent ftate, a new 
heavens and new earth mall be prepared, a habi- 
tation of righteoufnefs, a peaceful and happy abode, 
flere JefuSj the great authof and fioiflier of our 
faith, will dwell with the righteous, arid be their life' 
and glory. No tears, nor for row, nor crying, nor 
death, fhall ever be admitted into the new Jerufa- 
lem. All former things have paffed away, and" a 
siew era hath commenced with the righteous; 

And as t6 thofe who had indulged vicious ihcli* 
tiations in this life, and mifufed ; a convenient ftatfe 
for improvement in virtue and holinefs, thefe cannot 
fce admitted yet into the holy city; but will be 
placed in a lituation as proper for them, and as a* 
greeable with their character, as that tfoe righteous 
enjoy, is proper for them, and agreeable with thefo 
eharaciers. God is flill their Creator, and he will 
ifcver forfake the work of his hands. One great 
sniftake we are apt to make is, not' to allow the Cre- 
ator and Gov^nor of the univerfe a proper time to 
complete' his work. tVe are difpofed to hurry, not 
ml® the audit of things only, but into their final 



339 

yeful t. We forget that one day is as a ihoufand yean 
pnd a thou/and years as one day, with the Lord. 

What led me firft to careful and diligent enquiry p 
and then to fufpec\ and finally to determine poli- 
ticly, that we had been, for ages, mistaken with re- 
gard to the time of the final refult of the mediatou- 
al plan, was, the infinite multitudes of the human 
race, who die out of thi^ life, and the prefent (late 
of human exiftence, at every age, from one mo* 
znent's continuance in life, in this world, to a hun- 
dred years of earthly exiftence. 

The child of one minute old, and the Tinner who* 
dies at a hundred years of age, are both alike con- 
figned to endlefs mifery in hell, according to the 
> mod generally received do£lrine. Is this uniform 
mode of treatment of perfons, who come to the 
judgment feat, in circumfiances fo amazingly differ- 
ent, perfectly confident with the infinitely accurate 
juftice of the fupreme moral government 'f This is a 
problem which 1 cannot folve. And further flili, we 
fee an infinite variety in the prefent conditions of 
men. Some are born of virtuous, others of vicious, 
parents. Some in circUmftances eafy and affluent, 
others in the lowed walks of life, and in circumfian- 
ces of want and indigence. Some are favored with 
a good literary and religious education others are 
left in their native ignorance, and early inflituted in 
a vicious courfe of life. Unnumbered millions are 
{loomed to a life of fervitude, and the luweft meni- 
al 



al drudgery, whilfl their haughty matters and lor& 
l^ve m eafe and luxury. Some are favored with a 
naoft happy opportunity to improve their natures fi 
and adorn their minds with every literary and mor- 
al excellency ; others enjoy no advantages of this 
kind, and are obliged to drag out a miferable exif- 
tence in ignorance, poverty, and wretchednefs. 
From an infinite variety in age, condition, and earth- 
ly circumftances, a multitude, which no man can 
enumerate* arrive at the fupreme tribunal, all un- 
prepared for heaven and^happinefs. Now, accord- 
ing to the £yftem of the divine government moft 
commonly profeffed, this infinitude of rational be- 
ings, creatures of God, works of his own hands, 
like fo many incurables, are caft into a lake of fire 
and brimftone, with the devil and his angels, there., 
to lie without hope of mercy or deliverance, fo long 
as God exifts I On a different view of the moral 
government of Jehovah, this infinitude of rational 
creatures, far from being confidered as incurables, 
are fl.il.1 confidered as capable of improvement in 
knowledge, virtue and happinefs, and put into a 
proper ftate of difcipiine for thefe purpofes ; a 
ft ate moft accurately adjufted to their different cir- 
cumftances of ignorance, guilt, and moral depravity^ 
and moft happily adapted to their inftru&ion, con- 
yiclion, and conversion from vice, to virtue and ho- 
Ijnefs. I acknowledge that the circumftances o£ 
that treatment which the wicked, or all who fhall be 

found. 



found unqualified for happinefs, at the time of gen- 
eral judgment, will receive from the judge, are 
much unknown to us ; and, for a vety good reafon, 
yiz. that our accurate knowledge of thefe things 
would be of little fervice to u# in this Rate cf exif- 
tence. 

Whether I have truly and accurately interpreted 
St. John, in what I have cited from the xx and xxi, 
chapters of his apocalypfe, mull be left to the read- 
er. That the millennium, or thoufand years of the 
reft, and peace and happinefs of the faints, is to be 
placed after the firft refurre6|ion and general judg- 
ment, I think is undeniably plain. Whether that 
period will conlift of a thoufand juft fuch years 
as are now meafured by the revolution of the earth 
round the fun, may be uncertain to us. On ac- 
count of tbofe who muft die the fecond death, we 
could hope that thofe thoufand years might be Ihort- 
ened, or, at leaft, that they might not intend a 
thoufand revolutions of the earth round the fun. 
We may be wholly unacquainted with the methods 
which will be adopted to meafure time, in the new 
heavens and new earth. The fun may again run 
on the Equator, as before the flood ; or it may not 
run at all. We know nothing about it. 

The next Hate to the general refurreclion, both as 
it regards the righteous and the wicked, will not laft 
always. As to the righteous, they will reign with 
Chrift a thoufand years. Then the reft of the dead, 

or 



or fame of them, will live again, or live a happy 
life But i h-re ire others ftiii left in that ftate of 
chaftifement, to which the judge configned them. 
Conkq ntiy, the mediatorial kingdom is ftill in- the 
haads or Chrift. Whne all the reft of the dead 
xhall live again, or live a happy life, then, and not 
till then, the mediatorial difpenfation will clofe, and 
Jefus will redeliver the fceptre to the Father, and 
God (hail be all in all. Then all the affairs of the 
moral world will be, from that period and onwards 
forever, in the hands* and under the immediate gov- 
ernmenti of God the father, and even the Mediator 
fiimfelf (hall be a fubje£r. in that grand eternal Mon- 
archy. When the mediatorial difpenfation fhall 
clcfe, it will, no doubt, make fome alteration in the 
Situation and circum fiances of thole peculiar favor- 
ites of providence, who were partakers of the fit ft 
resurrection. Thefe may forever be diftinguilhed, 
by fome fpecial tokens of the divine favor, and the 
enjoyment of fome peculiar privileges, under the 
government cf the great Father of creation. But, 
i>e this as it may, the refignation of the mediatorial 
kingdom, and the fubjeftion of the Mediator to the 
Father, will form a grand epocha in heaven. Then 
if will be feen and known by the univerfe, that the 
% M ion once formed on earth, by the fubtiie and 
£ >ious policy of fatan,hath been totally fuppreffed, 
ii "kr the wile, powerful, and gracious adminiftra- 
tttkm of the Son of God. That earth no longer con- 
tains 



tabs- a fingle foe to the moral government of GodV 
Tiiat every knee hath bowed, and every tongue con- 
feffed that Jefus is Lord, to the glory of God the 
F 5 ther. That fia and death, the works of the dev- 
il, have been deftroyed. That fkknefs, and pain,, 
and fonow, and fighing, have been exchanged for 
eternal health, and pleafure r and joy, and exulta- 
tion. That, by the various methods of divine wif- 
dom, power and grace, by goodnefs and feverity,,, 
gentlenefs and chaftifement, under the prefent, and 
other difpenfations* during the mediatorial adwiuif- 
trarion, all the fons and daughters of Adam hi^o 
Been reclaimed, purified, made holy and happy. 
And now, this redeemed, holy and happy race of 
intelligences, all affembled on the rnofl folemn oc- 
cafion, to witnefs the auguft tranfaclion, the delivery 
of the mediatorial kingdom, and the fubtuiffion of 
the great captain of their f uvation, to the Fatner 5, 
and the corhmericement of that economy, in which 
God will br v all ia air. 

After all, my fathers, brethren, and fellow citi- 
zens, it i with you to judge for yourfelves,. which 
plan of ere \tion and moral government appears the 
inoft ration al^fcriptural, and confident, every thing 
CO' firlered ; that which leaves one half of the hu* 
sn^'i >ace under the power of fin and fatan, to all e- 
femiry ; or that which totally deftroys fin and fuffer- 
in^, leaves no one under the dominion of fatan, or 
the powers of darknefs, but brings all, every fon and" 

daughter 



daughter of Adam, into voluntary and cheerful fuba 
miflion to Jefas, and the moral government of Jc« 

hovah. 

Certainly the early predi£Hons k and continue^ 
representations, of the Mefcias, and his great wor% 
on earth, have been delivered to mankind, in the 
Tuliett, moil univerfal, grand Bind fablime language $ 
giving reafon to expeft a molt glorious termination 
of the gracious plan of God for the redemption and 
falvaliori of the world. And now, to fee the medi- 
atorial difpenfation clofe, the Mediator re-deliver 
his kingdom to the Father, and become hirnfelf a 
fubjeft in the grand monarchy of God ; leaving 
one half of mankind in chains of eternal darknefs 
and defpair, and completely under the empire of fin 
and fatan, does not feem to anfwer the prophetic 
language of Scripture, nor the expectations which' 
had been raifed in the world, of the power and ex- 
tent of the Redeemer's kingdom, or the gieatrrefs of 
faving love. 

Only divefl yourfelves of fyftem, my friends, and 
lay a fide all preconceived opinions, collected from 
the creeds and confeffiorials of human compofition $ 
and take up the facred volume of the fcriptures, 
with the fole view of finding truth, under the guid- 
ance of the divine fpirit ; and I am fully perfuaded 
you will not find that the Bible will lead you into 
the belief of the fyftera of eternal mifery. Your 
ideas will be enlarged, and your views of faving 

lor© 



fove extended, till you will embrace a far more ra- 
tional and confident plan of God. 

What makes me fo fangtiine in this matter, is my 
own experience. My ideas were once confined,, 
My views were contracted. I once thought, as fome 
of you, undoubtedly, now do, that a certain num- 
ber of mankind were fele&ed from the reft, and giv- 
en to Chrift, in what is vulgarly called the covenant 
of redemption. That he died to redeem and fave 
thefe; That the reft were left* without erBcacious 
grace, to die in their fins, and to be miferable for- 
ever. But now, I find no fuch doctrines in the 
fcriptures. And I look back bh my childifti faith 
With aftonifhmerit, regret, and forrow. With af« x 
ioniftiment, that I could ever have embraced fuch o- 
pinioni. With regret and forrow, that one half my 
life has been thrown away, in that miftakeri manner 
in which I read and ftudied the feoly fcriptures. 
One half my active public life has been fpent, irk 
teaching for doSfrines the commandments of men 5 
though, I hope* not with a pharifaical temper, 
^his will be fome difadvantage to me in heaven. I 
might have gone forward* and taken fome more ad- 
vanced feat in glory, had I purfued divine ftudies iri 
the right method. If a man's heart be good, it con- 
ftantly increafes in goodnefs, with the increafe of 
knowledge. JBut I muft be fatisfied with fome hum- 
bler feat in glory. This I am certain of, that di- 
vine inveftigations will not be clogged and impeded 

R r in 



in fuch an anreafonable manner, in heaven, by thf 
opinions of men, as they are on earth. 

f* fkere we fliaU fee, and hear, and know^ 
All we defired or wifhed below ; 
And every power find Tweet employ, 
In that eternal world of joy.'* 

* Here, we fee through a giafs darkly ; the^ hct tq 
face. Nvw we know, in part, then fhall we know .93 
we are known." This is: a preliminary flats. A 
flate of childhood, or mere youth. And we know 9 
and fpeak, and prophefy like children. But prefent- 
ly this imperfect flate will clofe, and a flate of glo- 
rious perfection will fucceed. If we are To wife and 
fo happy as to improve well our natures, in this pre- 
liminary Rate, we (hall be children of the firfl re fur - 
region to happy life, we mail reign as kings, and 
priefts with Ghri§ a thoufand years,, in the new 
heavens and new earth. Whilft, at the fame time, 
our Redeemer will be conducting his mediatorial 
work, with thofe who die the fecond death, to bring 
them alfo to repentance, and prepare them, in the 
wifefl and bell way, to enter the new Jerufalem, and 
to reign with him for ages of ages ; till, all being re- 
claimed, reformed, and faved, the whole Qiall be 
(wallowed up in one grand and glorious monarchy. 

My fathers, brethren, and fellow citizens, you have 
the fhort fketches of the fyftem of my faith ; and, 
with tbefe, I bid you an affectionate acjjeu. Sure I 

arr$ 



£11 

§r/s g? one thing, that, however we rnay differ on 
earth in our opinions of the mediatorial difpenfation, 
we {hall, one happy time, snti in heaven, think, in, 
perfect harmony^ of that glorioufly benevolent glar* 
k God. 



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